m 


I 


LIBRARY 

OF  THE 

University  of  California. 

RECEIVED    BY    EXCHANGE 

Class 

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d 


Xlbe  mniverstt^  ot  Cbicaoo 

FOUNDED  BY  JOHN  D.  ROCKEFELLER 


THE  TEACHING  OF  JESUS  ABOUT  THE 

FUTURE  ACCORDING  TO  THE 

SYNOPTIC  GOSPELS 


A  DISSERTATION 

SUBMITTED   TO    THE   FACULTY  OF  THE  GRADUATE  DIVINITV  SCHOOL 

IN  CANDIDACY  FOR  THE  DEGREE  OF 

DOCTOR  OF  PHILOSOPHY 

(DEPARTMENT   OF    NEW   TESTAMENT   LITERATURE   AND   INTERPRETATION) 


BY 

HENRY  BURTON  SHARMAN 


CHICAGO 

THE  UNIVERSITY  OF  CHICAGO  PRESS 

1909 


Zbc  mntverslt^  ot  CbicaQO 

FOUNDED  BY  JOHN  D.  ROCKEFELLER 


THE  TEACHING  OF  JESUS  ABOUT  THE 

FUTURE  ACCORDING  TO  THE 

SYNOPTIC  GOSPELS 


A  DISSERTATION 

SUBMITTED   TO    THE    FACULTY   OF  THE  GRADUATE  DIVINITY  SCHOOL 

IN  CANDIDACY  FOR  THE  DEGREE  OF 

DOCTOR  OF  PHILOSOPHY 

(DEPARTMENT    OF    NEW    TESTAMENT    LITERATURE    AND    INTERPRETATION) 


BY 

HENRY  BURTON  SHARMAN 


OF   THE 

UNIVERSITY 

OF 


CHICAGO 

THE  UNIVERSITY  OF  CHICAGO  PRESS 

1909 


Copyright  1908  By 
The  Uxiyeesitt  of  Chicago 


Published  April  1909 


Composed  aud  PriDtea  By 

The  University  of  Chicago  Press 

Chicaco,  Illinois,  U.  S.  A. 


FIST 


IN   MEMORIAM 

JOHN   HOWARD   SHARMAN 


206817 


A  STATEMENT 

The  results  of  study  here  set  forth  were  presented  first,  in 
their  main  features,  at  a  joint  meeting  of  the  New  Testament  and 
Systematic  Theology  Clubs  of  the  University  of  Chicago  on  February 
23,  1904. 

The  fashioning  of  the  material  into  a  form  suitable  for  the  composi- 
tor's hands  was  completed  first  on  September  24,  1904.  In  that  copy 
there  was  no  committal  to  any  proposed  solution  of  the  Synoptic 
Problem  other  than  the  recognition  of  the  Gospel  of  Mark  as  one  of 
the  main  documents  used  in  the  production  of  the  First  and  Tliird 
Gospels.  On  December  15,  1904,  there  appeared  Some  Principles  0} 
Literary  Criticism  and  Their  Application  to  the  Synoptic  Problem, 
by  Ernest  DeWitt  Burton.  After  a  prolonged  and  thorough  study 
of  this  work,  it  was  decided  to  accept  its  results,  in  their  larger  out- 
lines, as  the  critical  basis  for  the  present  work.  As  a  consequence,  an 
almost  entire  rewriting  of  the  material  was  made  necessary,  though  the 
conclusions  previously  reached,  both  in  general  and  in  particular, 
were  unaffected.  This  revision  was  concluded  on  June  13,  1905, 
and  is  herewith  presented  without  any  changes  from  the  form  given  at 
that  time.  For  various  reasons,  publication  has  been  deferred  until 
the  present. 

The  Uni\^rsity  of  Chicago 
February  23,  1909 


A  DEFINITION 

In  definition  of  the  scope  of  this  study,  it  may  be  said  that  the 
word  "Future,"  as  used  in  the  title,  covers  the  time  subsequent  to 
the  final  severance  of  relations  between  Jesus  and  his  disciples. 
There  is  excluded,  therefore,  the  study  of  the  reputed  teaching  of 
Jesus  about  his  rejection,  sufferings,  death,  resurrection,  and  appear- 
ances after  the  resurrection.  There  is  included,  however,  a  study  of 
such  teaching  about  the  future  as  is  reported  to  have  been  given  in  the 
post-resurrection  period  of  Jesus'  hfe. 

It  has  been  the  purpose  and  endeavor  to  bring  under  examination 
every  utterance  credited  to  Jesus  in  the  Synoptic  Gospels  which  con- 
tains teaching  about  the  "Future"  as  above  defined.  That  the  study 
might  comprehensively  cover  all  phases  of  the  outlook  of  Jesus  upon 
the  future,  it  has  been  the  choice  to  err  on  the  side  of  inclusion  rather 
than  of  exclusion  of  passages  with  doubtful  time  content. 


TABLE  OF  CONTENTS 
CHAPTER  I 

THE   SOURCES   AND   THEIR   HISTORY 

§1.    Sources  and  Documents  

§2.  The  Extent  and  Nature  of  the  Documents 

§3.  The  Literary  Principles  of  Luke  and  of  Matthew 

§4.  Document  compared  with  Document     .        .        .        . 

§5.  Results  of  Comparison  of  Document  with  Document 

§6.  Gospel  compared  with  Document           .        .        .        . 

§7.  Results  of  Comparison  of  Gospel  with  Document 


PAGE 

I 


96 


CHAPTER  n 

THE  DESTRUCTION  OF  JERUSALEM 

§  I.  Absence  of  Political  Background  from  the  Gospels  .  .  .  103 
§  2.  PoUtical  References  and  the  Poverty  of  their  Content  .  .  104 
§  3.  Evidences  of  the  Interest  of  Jesus  in  the  National  Life  .  .  106 
§  4.  Occasions  and  Forms  of  the  Political  Forecast  made  by  Jesus  107 
§  5.  Absence  from  the  Records  of  an  Adequate  Basis  for  Jesus'  Fore- 
cast       109 

§  6.  An  Exhibit  of  the  Critical  Events  within  the  Lifetime  of  Jesus  .  109 
§  7.  General  Significance  of  these  Events  for  Jesus  .  .  .  .  114 
§  8.  Special  Significance  of  the  Rise  of  the  Zealot  Movement  .  .  114 
§  9.  Attitude  of  Jesus  toward  the  Zealot  Movement  .  .  .  .  117 
§10.  Pharisaism  and  Sadduceeism  in  Relation  to  the  Zealot  Move- 
ment    117 

§11.  The  Messianic  Ideals  of  Jesus  in  Relation  to  those  of  Zealotism .  119 

CHAPTER  III 

THE    RISE   OF   MESSIANIC    CLAIMANTS  AND   THE   DAY   OF 

THE   SON   OF   MAN 

§  I.   The  Time  and  Method  of  the  Destruction  of  Jerusalem,  and 

Their  ImpHcations 123 

§  2.   Jesus'  Twofold  Concern  for  the  Future 123 

§  3.   The  Disciples  in  the  National  Upheaval — Their  Prospective 

Longings  Treated  by  Jesus 124 


xii  TABLE  OF  CONTENTS 

§  4.   A  Grave  Peril  to  the  Disciples  in  the  Future— the  Rise  of  Mes- 
sianic Claimants 126 

§  5.   Resultant  State  of  the  Disciples,  and  Consequent  Demand  for  a 

Constructive  Statement  by  Jesus 128 

§6.   A  Positive  Statement  from  Jesus  as  to  the  Future      ...  129 

§  7.   The  Single  Theme  and  Its  Relation  to  "the  Day  of  Jehovah"    .  131 
§  8.   The  SimpUcity  of  Jesus'   Thought  about  "the   Day"— the 

Thought  Examined 132 

§  9.   The  Foremost  Question  Raised  by  the  Sketch  from  Jesus   .        .  133 

§10.   Negative  Aspects  of  Jesus' Portrayal  of  "the  Day"    ...  133 
§11.    Standpoint  from  which  the  Positive  Aspects  of  Jesus'  Thought 

Must  Be  Viewed— an  Effort  at  Contrasts i34 


CHAPTER  IV 

THE   FINAL   DISCOURSE    OF   JESUS    ON   THE   FUTURE 

1.  The  Occasion,  Time,  and  Report  of  the  Discourse      ...  137 

2.  Influences  Affecting  the  Sayings  of  Jesus  about  the  Future       .  138 

3.  The  Opening  Forecast  and  the  Resultant  Question  ...  139 

4.  The  Persecution  of  the  Disciples 140 

5.  The  Destruction  of  Jerusalem 150 

6.  The  Rise  of  Messianic  Claimants i54 

7.  Events  before  the  Siege  of  Jerusalem 165 

8.  The  Day  of  the  Son  of  Man 170 

9.  The  Time  of  the  Events i79 

[o.  Exhortation  in  the  Final  Discourse 185 

ri.  The  Mission  of  the  Disciples 202 

12.  Reconstruction  of  the  Final  Discourse 205 


CHAPTER  V 
THE   DAY    OF   JUDGMENT 

§1.   The  Son  of  Man  as  Judge  of  Men 215 

§2.   False  Prophets  in  the  Day  of  Judgment 216 

§3.   Words  as  the  Basis  of  Judgment 218 

§4,   Judicial  Functions  of  the  Twelve 221 

§5.   The  Fate  of  Pharisees  in  the  Judgment 225 

§6.   The  Separation  of  Bad  from  Good  in  the  Judgment         .        .  226 

§7.   The  Basis  of  Separation  in  the  Judgment 235 

§8.   The  Fate  of  Certain  Cities  in  the  Judgment       ....  246 


TABLE  OF  CONTENTS  xiii 

CHAPTER   VI 

LIFE   AFTER   DEATH 

^  I.   The  Resurrection 251 

^  2.   The  Two  Aeons 254 

^  3.   Hell  or  Gehenna  (ye'evm) 256 

^  4.   Torment  and  Fire    . 263 

^  5.   Hades  (aSr/s) 265 

§  6.   Destruction 266 

^  7.   The  Soul  {4''"XV)  ^-iid  the  Spirit  (Trvev/xa) 267 

^  8.   Life  and  Eternal  Life  (C^rj) 270 

)  9.   The  Eternal  Tabernacles 272 

^10.    Paradise  and  Glory 272 

^11.   Heaven 275 

^12.   The  Future  in  Vague  Figures 288 

^13.   The  Narrow  and  the  Shut  Door 289 

^14.   The  Passing  Away  of  Heaven  and  Earth 292 

J 1 5.   The  Parable  of  Lazarus  and  the  Rich  Man        ....  294 

CHAPTER  VH 

THE   KINGDOM    OF   GOD 

§1.    Opening  Announcements  about  the  Kingdom     ....  301 

§2.   The  Kingdom  as  Actual  in  the  Present 306 

§3.   Antitheses  to  the  Kingdom"  of  God 309 

§4.   The  Future  in  General  of  the  Kingdom 311 

§5.    The  Mystery  of  the  Kingdom  of  God 315 

§6.  The  Coming  of  the  Kingdom  of  God 322 

CHAPTER   Vni 
THE   CHURCH   AND    ITS   INSTITUTIONS 

§1.   The  Foundation  Rock  of  the  Church 329 

§2.   The  Stablisher  of  the  Brethren 332 

§3.   Judicial  Activities  of  the  Church 334 

§4.   The  Institution  of  the  Supper 339 

§5.    Physical  Immunity  in  the  Mission 340 

§6.   The  Extent  of  the  Mission     .        .        .    ^ 342 

EXCURSUS 

The  Content  of  Document  M 359 

INDEX  OF  BIBLICAL  REFERENCES 


CHAPTER  I 

THE   SOURCES   AND   THEIR   HISTORY 

§1.  Sources  and  Documents 

§2.  The  Extent  and  Nature  of  the  Documents 

§3.  The  Literary  Principles  of  Luke  and  of  Matthew 

§4.  Document  compared  with  Document 

§5.  Results  of  Comparison  of  Document  with  Document 

§6.  Gospel  compared  with  Document 

§7.  Results  of  Comparison  of  Gospel  with  Document 


CHAPTER  I 
THE   SOURCES   AND   THEIR   HISTORY 

§1.     Sources  and  Documents 

The  sources  for  the  proposed  study  of  the  teaching  of  Jesus  about 
the  future  are  the  gospels  of  Matthew,  Mark,  and  Luke.  These 
sources  seem  to  bear  literary  relations  to  one  another.  Many  attempts 
have  been  made  to  solve  the  problem  presented  in  these  apparent 
relations.  If  these  sources  stand  to  one  another  in  literary  depend- 
ence of  any  degree,  a  study  of  their  content  cannot  be  made  with 
entire  disregard  of  the  implications  of  such  a  dependence.  Conclu- 
sions may  not  be  drawn  on  the  basis  of  three  independent  witnesses 
to  the  teaching  of  Jesus,  if,  as  matter  of  fact,  any  one  of  them  is  depend- 
ent upon  any  other  for  certain  portions  of  his  material.  Therefore,  it 
is  imperative,  as  preliminary  to  any  study,  that  there  be  a  definition 
of  attitude  toward  the  Synoptic  Problem. 

It  is  believed  that  this  problem  has  been  solved,  in  its  main  features, 
by  Professor  Ernest  DeWitt  Burton  in  his  monograph.  Some  Prin- 
ciples of  Literary  Criticism  and  Their  Application  to  the  Synoptic 
Problem.''     The  results  reached  are  stated  in  these  terms: 

The  conclusions  to  which  our  whole  study  has  led  may  then  be  summarized 
as  follows: 

1.  Our  Mark,  or  a  document  in  large  part  identical  with  it,  was  employed  as 
a  source  of  both  our  First  and  Third  Gospels. 

2.  Matthew  and  Luke  also  possessed  in  common  a  document  which  contained 
substantially  the  material  standing  in  Luke  3:7-15,  17,  18;  4:26-13  (14,  15),  16- 
30;  5:1-11;  6:20-49;  7:1 — 8:3;  herein  referred  to  as  the  Galilean  document ^y^ 

3.  Matthew  and  Luke  also  had  a  document  in  whole  or  in  part  identical  with 
Luke9:5i — 18:14  and  19:1-28,  which,  however,  they  used  in  very  different  ways; 
herein  referred  to  as  the  Perean  document  (P). 

4.  Matthew  also  had  a  document  not  employed  by  Luke,  chiefly  or  wholly 
made  up  of  discourse  material.  This  is  presumably  the  Logia  of  Matthew  spoken 
of  by  Papias  (M). 

5.  Additional  minor  sources  there  must  also  have  been,  the  first  and  third 
evangelists  having,  in  the  main,  different  ones,  as  is  illustrated  in  the  case  of  the 

'  Chicago,  The  University  of  Chicago  Press,  1904. 


2      THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

infancy  narratives  and  the  almost  wholly  independent  additions  to  Mark's  account 
in  the  passion  and  resurrection  history. 

6.  Thus  the  sources  of  Matthew  are  the  ^Slatthaean  Logia,  Mark,  the  Galilean 
document,  and  the  Perean  document,  besides  certain  minor  sources.  In  his 
emplo}Tnent  of  these  sources  the  first  evangelist  gave  the  chief  place  to  Mark  and 
the  Matthaean  Logia,  employing  the  Galilean  document  for  illustrative  purposes, 
and  the  Perean  document  for  the  enrichment  of  the  discourses  the  basis  of  which 
was  found  in  the  Logia  or  in  Mark. 

7.  Luke  has  the  same  chief  sources  as  Matthew,  with  the  exception  of  the 
Matthaean  Logia.  In  his  use  of  them  he  made  ]Mark  the  basis,  interpolated 
material  from  the  Galilean  document,  omitting  ]SIark's  similar  narratives  when 
they  seemed  to  him  less  full  and  vivid;  added  the  Perean  document  in  two  solid 
sections,  making  the  junction  with  INIark  in  such  way  that  the  arrival  at  Jericho 
indicated  in  this  document  should  s}Tichronize  with  that  recorded  by  Mark. 

Each  of  the  tn-o  later  evangelists  pursued  a  consistent  and  easily  intelHgible 
method  in  the  use  of  the  sources,  but  each  his  own  method. 

§2.  The  Extent  and  Nature  of  the  Documents 
The  documents  restored  by  Professor  Burton  are  set  forth  on 
separate  sheets  accompanying  this  work,  except  that  of  the  Gospel  of 
Mark  only  so  much  is  shown  as  is  needed  for  illustrative  purposes, 
namely,  Mark  1:1 — 6:44.  Such  departures,  mostly  minor,  as  are 
made  there  from  the  precise  documentary  limits  set  by  Professor 
Burton  will  be  dealt  with  in  the  course  of  subsequent  discussions.  In 
particular,  it  may  be  said  here  that  certain  sayings  assigned  to  docu- 
ment M  by  Professor  Burton,  brief  sayings  of  an  isolated  character, 
are  not  shown  in  document  M,  because  they  are  regarded  by  the 
present  writer  as  better  placed  in  the  minor  sources  pecuHar  to 
]Matthew.^ 

The  general  character  of  the  Gospel  of  j\Iark  is  well  known.  An 
examination  of  the  portion  shown  in  the  accompanying  exhibit  will 
reveal  that  within  that  portion  the  chronological  indications  are  scanty; 
and  that  the  movements  of  Jesus,  apart  from  general  statements  as  to 
tours,  are  not  more  precisely  defined  geographically  than  by  the  simple 
assertion  of  his  presence  upon,  or  on  either  side  of,  the  Sea  of  GaHlee. 
The  single  mention  of  a  place  away  from  the  sea  is  in  the  vague  term, 
"his  own  country,"  Used  as  a  source,  this  portion  of  Mark  imposed 
no  restrictions  upon  an  editor  of  a  gospel  because  of  its  chronological 
or  geographical  precision. 

'  For  a  discussion  of  these  omitted  sayings  as  a  body,  see  pp.  361-72. 


THE  SOURCES  AND  THEIR  HISTORY  3 

It  will  be  agreed  that  document  G  shows  "a  marked  uniformity  in 
general  literary  character;  that  the  narratives  are  all  vividly  told,  sur- 
passing in  this  respect  even  the  vivid  narratives  of  Mark;  and  that  in 
literary  style  it  reaches  the  high- water  mark  of  the  gospel  material." 
Like  Mark  in  the  Galilean  period,  its  chronological  data  are  few  and 
simple;  and,  as  to  place,  it  might  appropriately  be  called  the  Caper- 
naum document,  knowing  Nazareth,  but  no  other  city  by  name  except 
Nain.  As  a  source,  it  also  offered  freedom  for  editorial  rearrangement, 
if  such  were  at  any  point  the  wish  of  its  user  in  gospel  construction. 

Within  the  document  M  there  are  neither  chronological  nor  geo- 
graphical data,  except  the  assertion  that  the  Sermon  was  spoken  on 
the  Mount.  The  material  is  discourse,  the  narrative  element  forming 
no  part  of  this  collection.  Therefore,  an  editor  might  distribute  it  as 
he  wished,  having  regard  only  for  the  fact  that  two  large  bodies  of  the 
material  stood  as  formal  and  well-articulated  addresses.  But  though 
the  several  vivid  parables  which  form  the  second  group,  M  §§15-25, 
all  had  a  similar  theme,  the  kingdom  of  heaven,  they  permitted,  by 
their  literary  character  as  separate  units,  distribution  to  such  various 
points  within  narrative  material  as  might  be  deemed  appropriate  by 
an  editor. 

While  the  document  P  is  a  most  notable  combination  of  narrative 
and  discourse,  it  shows  a  surprisingly  small  number  of  clear  references 
to  time  and  place,  especially  when  its  length  is  considered.  From 
first  to  last  it  knows  the  name  of  only  a  single  town  through  which 
Jesus  passed,  Jericho,  P  §63.  It  does  not  locate  the  home  of  Mary 
and  Martha  more  definitely  than  as  in  "a  certain  village,"  P  §11. 
"A  certain  place,"  "a  certain  village,"  are  its  repeated  phraseology, 
P§§i2,  58.  Similar  is  its  use  of  "a  certain  lawyer,  or  man,  or 
woman,"  P  §§2,  10,  16J,  23.  Events  are  placed  "as  they  went  in  the 
way,"  P  §§2,  11;  and  discourses  long  or  short  are  introduced  by  the 
formula,  "And  he  said  unto  his  disciples,"  P  §§24,  47,  54,  60.  Now 
and  then  the  address  is  directed  to  the  mukitudes,  P  §§33,  44.  This 
paucity  of  geographical  indication  Luke  seems  to  have  endeavored  to 
relieve  by  inserting  at  certain  intervals  some  broad  suggestions  of  a 
general  progress  southward  toward  Jerusalem.  Thus  in  P  §1  the 
opening  assertion  that  "he  steadfastly  set  his  face  to  go  to  Jerusalem" 
seems  to  be  an  introduction  to  the  whole  document,  framed  by  Luke 


4  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

himself.  The  same  thought  appears  again  in  P  §§3,  38,  57,  64C. 
In  P  §57  the  addition  of  "through  the  midst  of  Samaria  and  Gahlee" 
seems  to  have  been  suggested  as  appropriate  at  this  point  by  the  defi- 
nite reference  in  P  §58  to  one  of  the  lepers  as  a  Samaritan.  It  may  be 
reasonable  to  assume  that  document  P  as  used  by  Matthew  was 
devoid  of  even  these  very  vague  hints  of  progress  southward,  and  that 
the  incident  in  P  §63  was  the  only  one  related  definitely  to  a  place  by 
name.  As  for  time  hints,  they  are  infrequent,  and  not  strong  enough 
to  control  editorial  adjustment  of  document  to  document. 

Another  of  the  marked  characteristics  of  the  P  document  is  the 
very  evident  looseness  of  connection  between  certain  of  its  parts, 
especially  of  sayings  to  sayings.  This  may  be  seen  by  an  endeavor  to 
find  relationship  in  thought  between  P§§i7,  21,  22,  34,  37,  45,  50, 
52,  56  and  the  sections  which  precede  or  follow  each  of  these.  To 
this  general  informality  of  structure  there  is  to  be  added  the  presence 
of  indications  that,  at  some  points,  junction  has  been  effected  on  the 
basis  of  a  misunderstanding  of  content.  Such  seems  to  be  the  case, 
for  example,  in  the  relation  established  between  P  §§19,  20,  where  the 
thought  in  the  first  verse  of  P  §20  has  been  taken  as  if  opposed  to 
"hypocrisy,"  a  supposition  seen  to  be  without  support  when  the 
thought  of  P  §20  as  a  whole  is  grasped. 

In  view  of  the  general  character  of  document  P,  as  exhibited  in 
these  striking  particulars,  it  would  seem  that  it  is  open  to  editorial 
choice,  in  using  it  as  a  source,  either  to  use  it  as  a  whole  or  to  distrib- 
ute its  material  at  various  points  within  another  document  which  has 
clearer  hints  of  geographical  and  chronological  movement.  Espe- 
cially is  this  true  of  the  sayings  of  Jesus  contained  in  this  document. 

From  this  cursory  examination  of  the  nature  of  the  several  docu- 
ments from  which  Matthew  and  Luke  wrought  their  gospels,  it  may  be 
concluded  that,  even  working  as  editors  with  the  utmost  of  reasonable 
reverence  for  their  sources,  our  first  and  third  evangelists  were  free,  so 
far  as  concerned  the  inner  necessities  of  the  documents,  either  to  use 
the  documents  as  a  whole  or  to  redistribute  them  in  whole  or  in  part. 

§3.    The  Literary  Principles  of  Luke  and  of  Matthew 

There  may  be  stated  summarily  at  this  point  the  leading  principles 
actually  employed  by  these  authors  as  determined  by  a  study  of  the 


THE  SOURCES  AND  THEIR  HISTORY  5 

works  they  have  produced,  it  being  left  to  subsequent  examination  of 
the  appHcation  of  these  principles  to  justify  the  inference  that  they 
were  the  controUing  factors  in  the  editorial  task. 

The  literary  principles  of  Luke  seem  to  have  been : 

Principle  i. — To  disturb  the  form  and  the  order  of  his  several 
documents  only  in  such  degree  as  was  necessary  in  order  to  effect  a 
satisfactory  individual  junction,  or  the  union  of  them  into  a  consistent 
whole. 

Principle  2. — ^To  omit  in  the  use  of  document  MK  such  narratives 
or  sayings  as  seemed  to  be  duplicates  of  narratives  or  sayings  in  his 
other  documents,  favoring  especially  the  fuller  and  more  vivid  narra- 
tives of  document  G. 

Principle  j. — ^To  supply  minor  statements  of  movement  from 
event  to  event,  or  of  progress  within  a  general  period. 

The  application  by  Luke  of  these  principles  to  his  documents  may 
now  be  followed  step  by  step: 

Documents  MK  and  G  both  regarded  the  gospel  history-  as  begin- 
ning with  the  public  activity  of  John  the  Baptist.  Whether  in  Luke 
3:1-6  (G  §iA)  we  have  preserved  for  us  exactly  the  original  form 
of  the  opening  paragraph  of  document  G  may  not  be  affirmed  with 
certainty.  That  document  G  had  some  such  introductory  paragraph 
is  clear'  from  the  content  of  those  verses  which  Matthew  and  Luke 
use  first  in  common  from  G,  G  §iB.^  Having  introduced  thus  the 
ministry  of  John,  Luke  used  document  G  §iB-F.  Of  this  material, 
G§iD  stood  also  in  document  MK  §iH.3  But  MK  §iH  was  not 
without  its  influence,  for  apparently  from  it  there  was  drawn  by  Luke 
(and  Matthew)  the  phrase,  "the  Holy  Ghost,"  the  document  MK 

1  The  necessity  for  certain  brief  arguments  about  the  hmits  of  the  documents 
arises  from  the  differences  of  opinion  between  the  present  writer  and  Professor  Burton 
as  to  the  precise  content  of  the  documents.  Perhaps  for  simpHcity  of  statement,  Pro- 
fessor Burton  seems  to  have  preferred,  for  the  most  part,  not  to  credit  two  documents 
with  similar  material,  except  when  the  external  evidence  compelled  it.  Conflict  of 
opinion  affects  only  a  few,  minor  passages. 

2  That  some  G  §iA  has  influenced  both  Matthew  and  Luke  seems  indicated  by 
their  phrase,  "the  region  round  about  Jordan,"  which  is  not  derivable  from  document 
MK. 

3  That  it  stood  in  both  documents  is  evidenced  by  the  similar  order  of  its  parts  in 
Luke  3: 16  =  Matt.  3:11,  an  order  called  for  by  the  presence  of  G  §iC  with  its  question, 
toward  the  end,  directed  to  John. 


6      THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

parallel  to  the  "  fire"  of  document  G/  Since  Luke  uses  here  G  §iF, 
the  account  of  the  same  fact  which  appears  later  in  MK  §32C-E  is 
omitted  (Principle  2),  only  MK  §32 AB  being  used  at  that  point, 
Luke  9:7-9.^  It  may  not  be  affirmed  with  assurance  that  Luke 
found  his  3:21,  22  as  §2  of  document  G  rather  than  as  §2  of  docu- 
ment MK,  but,  in  view  of  the  presence  of  document  G  §4B-E  in  both 
Matthew  and  Luke,  some  such  preceding  section  as  G  §2  must  be 
credited  to  document  G.^ 

Luke's  respect  for  the  order  of  his  documents,  especially  for  his 
document  G,  is  nowhere  more  strikingly  shown  than  in  his  retention 
of  G  §3  at  the  point  where  that  document  seems  to  have  given  it  to 
him.  It  would  have  been  entirely  natural  for  him  to  have  transferred 
document  G  §3  to  some  point  in  the  infancy  section,  rather  than  leave 
it  here,  where  it  interrupts  the  most  natural  movement  from  G§2  to 
G  §4.  Following  this  use  of  document  G  §3,  Luke  used  G  §4,  being 
uninfluenced  by  document  MK  §3B,  which,  however,  Matthew  used 
as  Matt.  4:  lib  J  Passing  from  the  temptation  of  Jesus,  Luke  used 
successively  from  document  G  its  next  three  sections,  G  §§5-7.  Hav- 
ing used  here  the  document  G  account  of  the  visit  of  Jesus  to  Nazareth, 
he  omits  later  the  account  in  document  MK  §29  (Principle  2).  For 
document  G  §5  the  document  MK  equivalent  is  MK  §4.  Document 
MK  now  presents  in  §5  an  account  of  the  Call  of  the  Four,  but  the 
call,  as  there  described,  is  abrupt  and  without  preparatory  condi- 
tions. Apparently  for  that  reason,  Luke  prefers  to  use  the  more 
circumstantial  and  natural  narrative  supphed  to  him  by  document 
G  §8.  But  that  section  of  document  G  presupposes  the  presence  of  a 
great  multitude  of  followers.  Document  MK  §9  supplies  the  condi- 
tions for  the  gathering  of  such  a  multitude.  Document  G  §7  is 
followed,  therefore, 5  in  Luke  by  document  MK§§6-9,  after  which 

1  See  pp.  20,  21. 

2  That  Luke  3:19,  20  is  not  the  product  of  the  condensation  and  transference  of 
document  MK  §32C-E  seems  assured  from  the  fact  that  if  it  be  such  it  is  the  single 
instance  of  such  procedure  in  the  whole  work,  of  Luke. 

3  Perhaps  support  for  this  conclusion  is  found  in  the  use  of  "the  heavens  were 
opened"  by  Matthew  and  Luke  as  against  "rent  asunder"  by  Mark. 

4  That  Luke  4:1,  2a,  or  its  equivalent,  stood  as  G  §4A  seems  necessitated  by 
G  §4B-E,  though  the  thoughts  of  G  §4A  may  be  found  as  MK  §3A. 

s  It  is  not  assumed  that  the  editorial  motives  of  the  evangelists  may  be  determined 
with  certainty.  But  there  is  not  excluded  the  endeavor  to  assign  a  reasonable  and 
sufficient  motive. 


THE  SOURCES  AND  THEIR  HISTORY  7 

document  G  §8  is  inserted,  to  be  followed  in  turn  by  eight  successive 
sections  of  document  MK,  MK  §§10-17. 

The  location  of  the  document  G  account  of  the  Sermon  on  the 
Mount,  G  §§10-17,  within  the  framework  of  document  MK  seems  to 
have  been  determined  by  Luke's  identification  of  the  situation  por- 
trayed in  G  §9  with  that  outlined  in  MK  §16.  It  results  in  Luke's 
changing  of  the  order  of  his  document  MK  §§i6,  17,  and  in  the  rewrit- 
ing of  MK  §16  in  such  form  as  to  eliminate  the  local  element  and  to 
conform  it  to  the  general  situation  portrayed  in  G  §9.  Having  pre- 
ceded it,  however,  by  MK  §17,  he  must  needs  represent  Jesus  as  hav- 
ing come  down  from  the  mountain,  for  the  multitude  of  G  §9  and 
MK  §16  cannot  be  addressed  except  "on  a  level  place."  Having 
provided  a  setting  for  the  Sermon  under  the  influence  and  by  the 
use  of  G  §9  and  MK  §§i6,  17,  Luke  follows  with  G  §§10-17,  his 
only  record  of  the  Sermon.  And  since  document  MK  subsequent  to 
MK  §17  has  nothing  which  demands  a  different  course,  he  acts  on  his 
principle  of  keeping  his  documents  intact  by  following  the  record  of 
the  Sermon  by  the  remainder  of  document  G  in  its  order  and  without 
interruption,  G  §§18-22. 

Luke  is  free  now  to  move  within  the  limits  of  documents  MK  and 
P.  In  document  MK  his  next  section,  MK  §18,  deals  with  the  charge 
against  Jesus  of  league  with  Beelzebub.  But  document  P  contains  an 
account  which  seems  to  be  a  duphcate,  P  §16.  Therefore  MK  §18 
is  omitted  by  Luke  (Principle  2).  That  part  of  MK§i8  which  is  not 
paralleled  in  P  §16,  namely  MK  §i8E,  has  its  parallel  in  P  §21. 
Document  MK  §18 A  has  provided  a  multitude,  and  MK  §19  requires 
the  presence  of  a  multitude.  In  order  to  provide  this  feature  of  the 
setting,  a  feature  lost  to  Luke  by  his  non-use  of  MK  §18,  Luke  reserves 
his  use  of  MK  §19  until  he  has  inserted  MK  §§20,  21,  the  introduction 
to  MK  §20  supplying  the  multitude.  The  influence  of  the  change  of 
order  is  seen  in  another  particular,  the  thought  content  of  MK  §21 
resulting  in  the  change  of  "whosoever  shall  do  the  will  of  God"  to 
"these  who  hear  the  word  of  God  and  do  it,"  Luke  8:21  compared 
with  document  MK§i9.' 

I  In  view  of  the  sequence  of  events  in  MK  §§i8,  19,  it  is  worth  considering  whether 
we  have  in  P  §i6J  the  document  P  record  of  that  which  stands  in  MK  §19,  even  as  in 
P  §i6A-I  there  is  the  parallel  to  MK  §i8B-F,  and  whether  Luke  8:21,  as  against  the 
close  of  MK  §19,  was  influenced  by  the  belief  of  a  parallelism  in  P  §i6J. 


8      THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

Why  Luke  does  not  take  up  the  parable  in  MK  §23  is  explained 
(Principle  2)  by  its  presence  in  P  §37.  That  he  should  omit  the  par- 
able in  MK  §22  may  be  accounted  for,  perhaps,  by  the  general  Hkeness 
of  the  situation  it  portrays  to  that  in  the  parable  of  the  Sower,  MK 
§2oA,  in  both  cases  the  casting  of  seed  upon  the  earth.  That  MK  §24 
falls  out  results  apparently  from  the  use  of  MK  §19  after,  instead  of 
before,  the  parables  by  the  sea.  These  several  adjustments  of  the 
document  MK  narrative  at  this  point  all  seem  to  have  resulted  from 
the  parallehsm  of  document  P  to  document  MK  which  begins  with 
MK  §i8B.  Luke  now  employs  consecutively  document  MK  § §25-33, 
except  §§29,  32C-E.  The  faithfulness  of  Luke,  in  the  main,  to  his 
sources  mil  be  recognized  if  it  is  recalled  now  that  to  document 
MK  §T,s  he  has  departed  from  the  order  of  his  document  MK,  not- 
withstanding the  necessity  of  adjusting  it  to  the  documents  G  and  P, 
only  in  the  different  placing  of  the  Call  of  the  Four,  in  the  reversal 
of  order  in  MK  §§i6,  17,  and  in  the  setting  of  MK  §19  after  instead 
of  before  MK  §§20,  21.  His  choice  of  document  G  §§iF,  6,  as  against 
document  MK  §§32C-E,  29,  results  in  these  events  finding  a  place 
earlier  in  the  record  of  Jesus'  hfe  than  if  he  had  followed  document 
MK.  Other  than  these  instances,  there  are  no  differences  in  order 
between  Luke  and  his  document  MK  which  affect  a  full  section,  the 
remaining  divergences  consisting  of  the  arrangement  of  paragraphs 
within  the  sections  on  the  Last  Supper  and  on  the  Trial.' 

The  problem  of  the  location  of  the  contents  of  document  P  was 
apparently  a  most  difficult  one  for  Luke,  because  of  the  almost  entire 
absence  of  chronological  and  geographical  indications  in  that  docu- 
ment. It  made  mention  of  one  place  only,  and  this  Luke  utihzed  as  a 
guide  for  the  placing  of  document  P  within  the  document  MK.  frame- 
work. In  P  §63  Jericho  was  named.  In  MK  10:46  also  it  was 
found.  It  was  decided,  it  seems,  to  synchronize  these  arrivals  at 
Jericho.  But  MK  10:46  set  the  event  ''as  they  went  out  from 
Jericho,"  while  that  of  P  §63  was  recorded  as  happening  as  "he 
entered  and  was  passing  through  Jericho."  To  adjust  the  docu- 
ments (Principle  3),  the  "as  he  went  out  from  Jericho"  of  MK  10:46 
was  made  to  read  in  Luke  18:35  "as  he  drew  nigh  unto  Jericho." 

1  For  a  study  of   the  relations  of  Luke  to  document  MK  beyond  MK  §33,  the 
reader  is  referred  to  Professor  Burton's  monograph. 


THE  SOURCES  AND  THEIR  HISTORY  9 

The  document  P  was  regarded  by  Luke,  in  the  absence  of  more  pre- 
cise indications,  as  covering  the  activity  of  Jesus  beyond  Jordan. 
Its  beginning  was  made  therefore  to  parallel  MK  10:1.  Hence 
Luke's  documentary  material  for  the  Perean  period  was  the  tenth 
chapter  of  document  MK  and  the  whole  of  document  P.  Having 
found  one  point  of  contact  between  them  in  the  common  mention  of 
the  town  of  Jericho,  he  interpolated  his  document  MK  chapter  as  a 
whole  before  document  P  §63.  In  accordance  with  Principle  2, 
document  MK  10:2-12  was  omitted  because  of  document  P§52, 
likewise  MK  10:31  because  of  P  §41;  certain  of  the  thoughts  of  MK 
10:35-45  are  to  be  found  in  P§3i,  and  in  Luke  22:25,  26.  That 
document  P  might  not  stand  destitute  of  chronological  and  geo- 
graphical hints,  document  MK  10:1  was  apparently  rewritten  as  the 
opening  of  P§i,  and  there  was  added  also  P§§38,  57,  64C  (Prin- 
ciple 3). 

The  literary  principles  of  Matthew  were  neither  so  few  nor  so 
simple  as  were  those  of  Luke.     They  may  be  stated  as  follows : 

Principle  i. — ^Within  those  narrative  portions  of  his  documents 
where  chronological  or  geographical  data  were  absent  or  were  vague, 
to  group  those  events  that  were  related  through  having  a  common 
geographical  center. 

Principle  2. — ^To  combine  the  several  accounts  of  his  documents 
when  they  seemed  to  record  the  same  event  or  discourse,  especially 
when  the  material  presented  any  considerable  body  of  the  words  of 
Jesus. 

Principle  3. — ^To  group  the  sayings  of  Jesus  on  a  single  theme, 
even  to  the  extent  of  taking  one  phase  of  the  theme  from  one  docu- 
ment and  another  from  another. 

Principle  4. — ^To  choose  document  ]\IK  as  against  document  G 
where  they  possessed  material  in  common — the  opposite  of  the 
Lukan  preference. 

Principle  5. — To  condense  the  narratives  of  MK  where  they  were 
especially  full  of  secondary  details. 

Principle  6. — To  change  the  order  of  thoughts  within  a  section  of 
one  document  when  necessary  to  the  effecting  of  a  junction  with  matter 
from  another  document. 

Principle  7. — To  make  the  Pharisees  the  source  or  the  object  of 


lO  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

such  unfavorable  criticism  as  the  documents  leave  indefinite  in  source 
or  object. 

Principle  8. — To  enlarge  quotations  already  made  from  the  Old 
Testament,  and  to  insert  additional  ones  at  other  points  in  the  histor}\ 

Principle  g. — ^To  modify  the  apparent  rigor  of  hard  sayings. 

Principle  lo. — To  ehminate  all  demoniac  confessions  of  Jesus  as 
the  Christ.^ 

Principle  ii. — To  eliminate  references  to  anger  or  other  apparently 
condenmable  moods  in  Jesus. 

Matthew  could  not  well  begin  his  use  of  document  MK  by  the 
insertion  of  MK  §iA,  for  his  previous  recording  of  the  infancy  nar- 
ratives indicates  that  he  had  another  conception  of  the  beginning  of 
the  gospel  than  that  set  forth  by  documents  MK  and  G.  But  passing 
over  MK  §  i  A  he  uses  MK  §  iB-G,  except  C,  in  the  order  E,  B,  D,  G,  F 
(Principle  6),  the  portion  F  preparing  for  the  message  of  John  taken 
from  G  §iB,  D,  E.  The  absence  of  MK  §iC  from  both  Luke  and 
Matthew,  together  with  the  fact  that  the  quotation  is  said  in  MK  §iB 
to  come  from  Isaiah,  whereas  portion  C  is  from  Malachi,  makes  it 
reasonably  clear  that  C  came  into  Mark,  subsequent  to  the  use  of 
document  MK  by  Luke  and  Matthew,  through  the  influence  of  the 
quotation  taken  by  them  from  G§2oC.  In  the  difference  between 
the  beginning  of  G  §iB  and  Matt.  3:7  there  is  seen  the  appHcation 
of  Principle  7.  As  against  G§iF,  Matthew  chooses  the  form  and 
place  of  MK  §320  (Principle  4).  MK  §2  with  perhaps  some  influ- 
ence from  G§2  is  next  used.^  In  the  combination  of  MK  §3  and 
G  §4  Matthew  makes  use  of  MK  §3B  which  had  been  passed  over  by 
Luke.  Since  Matthew  had  opened  his  gospel  with  an  impressive 
genealogy  of  Jesus  drawn  from  another  source  he  does  not  make  use 
of  G  §3.  An  apphcation  of  his  Principle  8  may  be  seen  by  compar- 
ing G  §4B  with  Matt.  4:4.  Of  document  G,  §§5  and  6  are  omitted 
because  of  preference  for  the  MK  record  (Principle  4).  Therefore 
Matthew  now  uses  MK  §4,  placing  between  portions  A  and  B  his 
document  G  §7,  to  which  he  attaches  a  lengthy  quotation  (Principle  8). 
There  now  lay  before  him  the  choice  between  MK  §5  and  G  §8,  and 

'  Perhaps  Matthew  acted  in  this  particular  under  the  influence  of  such  a  thought 
as  that  in  I  Cor.  12:3,  "No  man  can  say,  Jesus  is  Lord,  but  in  the  Holy  Spirit." 
'  On  the  source  of  Matt.  3: 14,  15,  see  pp.  361-72. 


THE  SOURCES  AND  THEIR  HISTORY  ii 

he  chose  the  former  (Principle  4).  But  there  followed  in  document 
MK  a  section  which  Matthew  could  not  use  as  a  whole,  MK  §6, 
because  of  the  nature  of  most  of  the  narrative  (Principle  10).  Turn- 
ing to  document  G  he  found  the  record  of  a  tour  in  Gahlee  and  of  a 
widespread  fame  of  Jesus,  G  §9.  The  situation  there  portrayed'  he 
apparently  identified  with  MK§§6E,  9,  loB,  and  used  the  record 
of  it  given  him  by  G  §9.  This  resuked  in  the  Sermon  on  the  Mount, 
G  §§10-17,  being  given  its  place  by  Matthew  at  this  point  in  his  gospel. 
The  same  section,  document  G  §9,  has  been  determinative,  it  seems, 
for  the  location  of  the  Sermon  by  Luke,  but  he  has  identified  the  situa- 
tion in  G  §9  with  that  portrayed  in  MK  §16  rather  than  that  in  MK 
§§6E,  9,  loB,  and  therefore  has  placed  the  Sermon  after  using  MK 

§§6-17. 

Having  derived  a  position  for  the  Sermon  from  document  G  in 
comparison  with  document  MK,  Matthew  is  prepared  to  bring  into 
use  both  the  account  of  the  Sermon  given  in  document  G  and  that 
supphed  by  the  discourse  document  which  he  alone  possessed,  the 
important  document  M,  Moreover,  since  he  has  now  reached  a 
lengthy  body  of  discourse  material,  there  is  occasion  for  the  free  and 
full  apphcation  of  Principle  3.  For  its  apphcation,  document  P  sup- 
phes  a  large  number  of  utterances  of  Jesus  which,  by  the  greater  or 
lesser  looseness  of  their  attachment  to  the  contexts  in  P,  invite  to 
redistribution.  The  actual  course  of  Matthew  in  the  use  of  his 
several  documents  at  this  first  point  where  he  has  the  basis  for  a 
lengthy  discourse  from  Jesus  seems  to  have  been  as  follows:  The 
document  M  form  of  the  Beatitudes  was  chosen,  M  §1,  as  against 
G  §  loA.  But  the  actual  experiences  of  the  early  Christian  community 
seemed  so  clearly  portrayed  in  G  §  loB  that  this  Beatitude  was  added 
from  G,  it  not  being  recognized  that  the  last  of  the  document  M 
Beatitudes  was  the  M  parallel  for  document   G§ioB.     From  M 

I  It  is  not  necessary  to  assume  that  document  G  §9,  as  we  now  have  it,  is  in  the  pre- 
cise form  that  came  to  the  hands  of  Matthew.  By  a  comparison  of  MK  §30  with  its 
parallel  in  Matt.  9:35,  it  will  be  found  that  Matthew  adds  "and  preaching  the  gospel 
of  the  kingdom,  and  healing  all  manner  of  disease  and  all  manner  of  sickness. "  Simi- 
larly, it  will  be  found  that  to  the  first  statements  of  MK  §31 A  he  adds  in  Matt.  10:1, 
"and  to  heal  all  manner  of  disease  and  all  manner  of  sickness."  Within  G  §9  the 
words  "and  preaching  the  gospel  of  the  kingdom,  and  healing  all  manner  of  disease 
and  all  manner  of  sickness  among  the  people"  may  be  the  editorial  addition  of  Mat- 
thew, being  his  form  of  summary  for  the  activity  of  Jesus  on  his  tours. 


12     THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

there  was  drawn  then  M  §§2-4.  The  last  of  these  dealt  at  the  close 
with  quarrels  between  brethren.  Finding  in  P  §34  a  detached  por- 
tion which  had  the  same  general  theme,  it  was  brought  into  the 
Sermon  (Principle  3),  forming  the  first  evident  interruption  to  the 
structure  handed  down  by  document  M.  Document  M  §5  on  adul- 
tery was  used  next,  and  document  P  was  searched  for  what  it  could 
contribute  to  that  theme  (Principle  3).  It  was  found  to  have  a 
single  detached  paragraph,  P  §52.  For  this  there  was  provided  an 
introduction  in  the  manner  of  the  formula  which  document  M  re- 
ported, though  shortened  to  the  simple,  "It  was  said  also."  In  con- 
nection with  his  use  of  P  §52  here,  there  may  be  seen  a  striking  illus- 
tration of  the  application  of  Principle  9,  in  the  form  of  the  addition, 
"saving  for  the  cause  of  fornication."  When  later  he  comes  to  the 
use  of  a  similar  saying  appearing  in  MK  10:11,  he  adds  the  same 
modification  of  its  apparent  rigor,  Matt.  19:9.  It  is,  further,  to  be 
asked  whether  the  "maketh  her  an  adulteress"  is  a  softening  of 
"committeth  adultery."  Document  M  §6  follows  this  addition  to 
M§5.  InM§§7,  8  there  was  the  document  M  parallel  to  G  §12; 
document  M§§7,  8  shows  two  themes  in  an  orderly,  progressive 
treatment,  document  G  §12  is  a  confusion  of  these  two  themes.  The 
editorial  question  was  whether  document  G  had  anything  to  contrib- 
ute to  the  record.  G§i2A=M§8A,  G§i2B  =  M§7B,  G§i2E  = 
M§8C,  G  §i2G  =  M  §8A,  G  §i2l  =  M  §8B,  G  §i2j  =  M  §8D,  G  §i2D 
is  reserved  by  Matthew  for  use  as  an  appropriate  close  to  the  specific 
injunctions  of  the  Sermon,  Matt.  7:12.  It  will  now  be  seen  that  of 
G  §12  there  remained  without  parallel  in  the  document  M  account  of 
the  Sermon  the  portions  C,  F,  H.  These  have  the  single  theme.  Lend- 
ing. Matthew  decides  to  take  up  the  portion  C,  but  to  it  he  appHes 
his  Principle  9,  so  that  the  words  "of  him  that  taketh  away  thy  goods 
ask  them  not  again"  become,  under  his  hands,  "from  him  that  would 
borrow  of  thee,  turn  not  thou  away."  This  modification  of  the  ap- 
parent rigor  of  the  document  G  saying  excludes  the  possibility  of 
Matthew's  use  of  the  portions  F,  H  of  G  §  12,  for  they  assume  the  form 
of  the  first  saying  to  be  that  in  G  §i2C.  If  Matthew  had  left  his 
G  §i2C  in  the  form  in  which  it  reached  him,  it  would  have  served 
better  than  it  now  does  as  the  sequel  of  M  §76  and  illustration  of  the 
principle  of  conduct  enunciated  in  M  §7 A. 


THE  SOURCES  AND  THEIR  HISTORY  13 

M§§9-ii  are  used  next.  But  sayings  of  Jesus  on  prayer  were 
reported  in  documents  P  and  MK  also,  briefly  in  the  latter.  Thus 
in  P  §13  there  was  a  form  of  prayer  recorded.  But  M  §11  had  not 
dealt  with  the  content  of  prayer,  its  concern  being  with  the  manner. 
Attachment  of  P§i3  to  M§ii  could  be  satisfactorily  effected  only 
by  the  supplying  of  an  appropriate  introduction  to  the  thought. 
This  is  done  by  Matthew  in  the  words  of  Matt.  6: 7,  8,  the  latter  verse 
derivable  from  the  closing  verses  of  P  §  24.  The  contribution  of  docu- 
ment MK  to  the  subject  lay  in  MK  11 :  25,  which  Matthew  makes  to 
follow  P  §13  in  the  Sermon,  and  therefore  omits  when  he  comes  to  use 
MK  11:20-25  in  his  parallel,  Matt.  21:20-22.  To  this  verse  from 
document  MK  as  used  in  Matt.  6:14  he  adds  the  normal  inference 
from  the  verse,  that  is,  Matt.  6:15.  Thus  enlarged  from  documents 
P  and  MK,  the  second  member,  M  §11,  of  the  trilogy  M  §§10-12  is 
followed  by  the  third,  M  §12. 

Matthew  has  reached  now  those  sections  which  form  the  natural 
conclusion  of  the  document  M  record  of  the  Sermon,  M  §§13,  14. 
Not  intending  to  use  document  P  as  a  whole,  and  being,  therefore, 
under  the  necessity  of  distributing  within  the  area  of  his  other  docu- 
ments such  of  document  P  as  he  wished  to  retain,  Matthew  determines, 
it  would  seem,  to  find  a  place  for  considerable  of  document  P  in  the 
Sermon  on  the  Mount.  Therefore  there  follow  now  in  succession 
P  §§26,  17B,  48,  24.^  From  document  G  its  §§13,  14  are  now  drav.n, 
except  that  G  §i4AB,  not  being  germane  to  the  subject,  are  used  by 
Matthew  elsewhere,  as  will  be  seen  subsequently.  Apparently  under 
the  desire  to  include  in  the  Sermon  all  detachable  sayings  of  Jesus  on 
prayer,  Matthew  now  inserts  P  §15.^  Being  now  at  the  end  of  such 
specific  injunctions  as  precede  the  concluding  paragraphs  of  the 
Sermon  in  both  documents  G  and  M,  Matthew  uses,  as  a  summary, 
the  verse  which  he  had  omitted  in  his  use  of  G  §12,  namely,  G  §i2D, 
adding  to  it  the  same  thought  as  he  added  to  MK  12 :  31  in  his  writing 
of  Matt.  2 2 :  34-40  as  the  parallel  to  MK  1 2 :  28-31 .  This  is  followed 
in  turn  by  M  §§13,  14,  the  latter  section  being  the  document  M 

1  On  the  difference  in  form  between  the  opening  of  P  §26  and  Matt.  6: 19,  and  on 
the  non-use  of  P  §25  while  the  sections  on  each  side  of  it  are  used,  see  pp.  61-63.  On  the 
source  of  Matt.  6:34,  see  pp.  361-72.  Of  P  §17  the  portion  A  had  already  appeared  as 
a  part  of  M  §26,  and  the  portion  C  was  perhaps  regarded  as  obscure  in  meaning. 

2  For  a  discussion  of  the  source  of  Matt.  7:6,  see  pp.  361-72. 


14  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

parallel  to  G  §§15,  16.     The  Sermon  proper  was  concluded  by  the 
use  of  G  §17. 

There  is  now  a  return  to  that  section  in  document  MK  from  which 
there  had  been  digression  for  the  inclusion  of  the  Sermon,  namely, 
MK  §6.  By  Principle  10  that  section  as  a  whole  is  excluded. 
But  the  use  of  such  parts  as  do  not  involve  the  demoniac  confession 
is  permitted;  therefore  MK  §6C  is  taken  up  as  Matt.  7:28,  29, 
and  applied  to  the  Sermon.  The  "great  multitudes"  of  Matt.  8:1 
are  those  provided  by  document  G  §9,  with  which  Matthew^  had  pre- 
ceded the  Sermon;  and  since  G  §9  apparently  had  been  identified  by 
Matthew  with  MK  §§6E,  9,  loB,  he  now  gives  a  place  to  MK  §ioA. 
Matthew  had  left  behind  him  MK  §7  and  might  now  take  it  up;  but 
portion  A  of  that  section  implies  the  synagogue  incident,  and  portion 
B  locates  it  in  Capernaum.  However,  the  next  unused  section  of 
document  G  will  supply  the  movement  to  Capernaum,  G  §18,  and  is 
the  document  G  sequel  to  the  Sermon.  It  is  used  next  therefore  by 
Matthew,  there  being  inserted  between  portions  B  and  C  a  saying 
of  Jesus  which  Matthew  takes  to  be  related,  by  its  theme,  to  the  close 
of  B,  namely,  P  §40.  The  Matthaean  elimination  of  the  "elders  of 
the  Jews"  as  the  bearers  of  the  centurion's  request  may  have  been 
made  in  the  conviction  that  they  could  hardly  be  regarded  as  so  favor- 
able to  the  activity  of  Jesus  (compare  Principle  7).  This  incident  of 
G  §18  having  brought  Jesus  to  Capernaum,  MK  §7  could  now  be 
used  by  Matthew,  portion  A  being  passed  over.  But  MK  §7C 
recorded  the  demoniacal  acknowledgment  of  Jesus,  therefore  it  could 
not  be  used  (Principle  10);  in  its  place  there  was  substituted  a  quota- 
tion from  Isaiah,  "Himself  took  our  infirmities,  and  bare  our  dis- 
eases" (Principle  8).  Since  MK  §8  is  introductory  to  the  Gahlean 
tour  recorded  in  MK  §9,  and  since  that  tour  already  has  been 
identified  with  G  §9  and  taken  up,  MK  §8  falls  out  of  the 
Matthaean  record.  The  next  unused  document  MK  account  is  that 
in  MK  §11,  but  this  implies  an  absence  from  Capernaum  for  a  time, 
and  Matthew  now  has  Jesus  in  Capernaum.  Not  until  MK  §25  is 
there  a  clear  indication  of  the  movement  of  Jesus  away  from  Caper- 
naum. That  section  is  chosen  therefore  as  the  next  in  the  Matthaean 
narrative,  the  "great  multitudes"  of  Matt.  8: 18  being  derivable  from 
"And  all  the  city  was  gathered  together  at  the  door"  of  MK  §7B 


THE  SOURCES  AND  THEIR  HISTORY  15 

which  Matthew  had  just  used,  but  with  the  omission  of  this  sentence; 
and  hkewise  appearing  at  the  opening  of  MK  §253,  "and  leaving  the 
multitude."  But  it  was  the  concern  of  Matthew  to  include  also,  so 
far  as  practicable,  the  narrative  portions  of  document  P.  P  §1  being 
in  large  part  the  Lukan  introduction  to  the  whole  document,  there 
was  first  available  to  Matthew  P  §2;  this  is  given  a  place  between 
portions  A  and  B  of  MK  §25.  Naturally  MK  §§26,  27  are  made  to 
follow.  But  the  former  narrative,  MK  §26,  was  of  such  a  nature 
(Principle  10)  that  it  demanded  adaptation.  It  must  be  so  rewritten 
that  the  men  themselves  and  not  the  demons  within  them  address 
Jesus  as  "  Son  of  God."  MK  §26B  makes  it  clear  that  the  confession 
proceeded  from  the  demon  as  a  result  of  his  being  commanded  to 
leave  the  man;  MK  §26B  is  therefore  dropped  by  Matthew,  for  with- 
out it  the  confession  is  represented  as  from  the  man  himself.  In  the 
Matthaean  rewriting  of  MK  §26 A  there  is  a  striking  instance  of  the 
application  of  Principle  5;  and  the  same  again  in  the  complete 
dropping  out  of  MK  §26D.  Because  MK  §26B  was  not  usable  on 
account  of  its  content  (Principle  10),  its  explanation  of  the  plurahty  of 
demons  did  not  appear.  But  MK  §26C  with  its  plurals  was  used; 
therefore  Matthew  must  needs  begin  his  narrative  with  the  assertion 
that  there  were  two  demoniacs,  though  his  source  had  recorded  one 
only.  It  may  be  surmised  that  the  brevity  which  omits  portions  D 
and  F  of  this  section  is  traceable,  in  part,  to  the  unwillingness  to  adapt 
these  portions  to  the  plural  number.  In  short,  the  differences  between 
MK§26  and  Matt.  8:28-34  are  all  naturally  explainable  as  the 
resultants  of  the  apphcation  of  Principle  10. 

Having  brought  Jesus  to  Capernaum  by  the  use  of  MK  §27, 
Matthew  is  able  to  use  the  group  of  Capernaum  incidents  which 
imply  an  absence  from  that  city  for  a  season,  MK  §§11-13.  The 
general  introduction  to  the  whole  supplied  by  MK  §27  supplants  the 
two  special  introductions  in  MK§iiA,  MK  §i2A.'  After  having 
gathered  up  these  sections  of  Capernaum  incidents  there  is  a  return 
to  the  other  group  which  is  located  in  that  city  after  the  return  from 
"the  country  of  the  Gerasenes,"  namely,  MK  §28  (Principle  i).  In 
the  use  of  this  section  there  is  seen  again  the  apphcation  of  Principle 
5,  by  which  MK  §28A  and  E  are  combined  into  a  single  statement, 

I  For  a  discussion  of  the  source  of  Matt,  gii^a,  see  pp.  361-72. 


l6  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

Matt.  9:18,  19;  and  portions  B  and  D  are  abbreviated  as  Matt. 
9: 20-22.  A  motive  for  the  omission  of  portion  C  may  be  found  in  the 
limits  it  sets  to  the  power  and  knowledge  of  Jesus. ' 

Document  P  now  suggested,  in  P  §§3,  4,  a  mission  of  the  disciples. 
Within  document  MK  also  the  appointment  of  a  body  of  men  for  such 
a  mission  was  the  next  highly  important  event  as  yet  unused,  MK  §17. 
But  document  MK  contained  at  another  point  a  record  of  the  actual 
sending-out  of  these  men,  MK  §31;  and  the  latter  had  many  elements 
in  common  with  the  document  P  §§3,  4  narratives  which  had  sug- 
gested the  inclusion  of  a  mission  record  at  this  point  in  Matthew. 
Acting  apparently  on  Principle  2,  Matthew  decided  to  combine  the 
accounts  in  MK  §§17,  31  with  that  in  P  §4.  A  careful  examination 
of  j\Iatt.  9:37 — 10:  i6a  will  reveal  the  fact  that  these  verses  are  com- 
posed of  P  §4  +  MK  §§17,  31,  every  thought  in  those  sections  being 
taken  up  by  Matthew,  and  no  thought  appearing  which  may  not  be 
found  in  those  sections,  except  the  definition  of  the  limits  of  the 
mission  in  Matt.  10:5,  6.^  The  opening  words  of  P  §4  imply  a 
situation  where  many  needy  and  responsive  ones  are  present;  this  is 
supplied  by  Matthew  by  preceding  his  use  of  MK  §31  with  the  use 
of  MK  §30  and  MK  §330,  the  latter  being  omitted  when  he  comes 
to  use  AIK  §33  as  Matt.  14:13-21.  To  MK  §30  there  is  added  the 
Matthaean  formula,  "and  preaching  the  gospel  of  the  kingdom,  and 
healing  all  manner  of  disease  and  all  manner  of  sickness;"  and  to 
MK  §31 A  the  same  in  the  words,  "and  to  heal  all  manner  of  disease 
and  all  manner  of  sickness." 

Because  of  the  presence  of  such  a  large  number  of  sayings  of  Jesus 
in  these  sections  which  Matthew  had  combined  under  the  influence 
of  Principle  2,  he  has  approached  Principle  3.  That  Principle  he 
now  applies  to  such  sayings  of  Jesus  about  the  activity  of  the  disciples 
as  passed  beyond  a  specific  mission  during  his  own  lifetime.  If  there 
be  made  a  careful  search  through  Matthew's  several  documents  for 
all  the  material  which  deals  with  a  future  mission  of  the  disciples  and 
the  sacrifices  for  it  and  persecutions  attendant  upon  it,  the  list  will  be 
found  to  be  as  follows :  Document  MK  13:9-13;  9:37,41;  8:34-38; 
document  P  §§22,  20,  32,  44B,  6;  document  G  §i4B.     An  examina- 

'  On  the  source  of  Matt.  9:27-34,  see  the  monograph  of  Professor  Burton. 
2  For  a  discussion  of  the  source  of  Matt.  10:5,  6,  see  pp.  88-92. 


THE  SOURCES  AND  THEIR  HISTORY  17 

tion  of  Matt.  10: 17-42  will  reveal  that  it  contains  all  of  this  material; 
the  order  is  as  follows:  Document  MK  13:9-13  =  ?  §22 +docu- 
ment  G  §146+ document  P§2o=MK  8:38+document  P§32  + 
P§44B'  =  MK  8:34,  35+ document  MK  9:37  =  ?  §6  + document 
MK  9:41.  It  will  be  observed  that  in  Matt.  10: 23  there  is  a  defini- 
tion of  the  hmits  of  the  mission  which  corresponds  in  conception  to 
that  in  Matt.  10:5,6.^  That  Matthew  did  actually  draw  from  the  docu- 
ments after  the  manner  here  set  forth  can  be  tested  in  the  case  of 
documents  G  and  MK;  in  the  former,  by  observing  how  he  omitted 
G  §146  in  his  use  of  that  section  in  the  construction  of  the  Sermon  on 
the  Mount,  because  not  germane  to  the  subject,  but  uses  it  here;  in 
the  case  of  document  MK,  by  studying  the  omissions  and  reconstruc- 
tions of  Matthew  when  writing  parallels  to  his  document  MK  at  MK 
13: 9-13  =  Matt.  24:9-13;  MK  9: 37-42  =  Matt.  18:5,6.  Apparently 
because  Matthew  had  so  enlarged  the  scope  of  the  instructions  to  the 
disciples  about  their  mission,  the  fact  of  an  actual  mission  at  that  time 
in  the  history,  MK  §316,  is  lost  sight  of  by  the  evangelist,  and  in  its 
place  there  stands  a  statement  of  activity  on  the  part  of  Jesus  himself. 
Matt.  11: 1.  By  this  statement,  however,  a  fitting  introduction  is 
made  to  that  which  is  now  supplied  by  document  G  §  20.  In  the 
use  of  G  §20,  the  portion  B  is  dropped  as  being  imphed  in  Matt.  11 :  i, 
and  D  as  being  narrative  interrupting  the  course  of  the  thought  of 
Jesus.  In  the  place  of  portion  D  there  is  supplied  from  P  §50  the 
sole  reference  of  document  P  to  John  the  Baptist,  supplemented  by 
the  interpretation  of  John  suggested  by  document  MK  9:13. 

Document  P  has  been  used  to  the  end  of  §4;  P  §6  also  has  been 
taken  up.  Since  Matthew  has  not  used  his  material  so  as  to  record 
an  actual  tour  of  the  disciples,  P  §7  is  not  usable  in  his  narrative. 
The  next  two  sections  of  unused  but  usable  material  in  document  P 
are  therefore  P  §§5,  8;  these  are  made  by  Matthew  to  follow  imme- 
diately after  G  §20,  a  suitable  introduction  being  supplied  by  Matt. 
11:20.3 

A  review  of  Matthew's  use  of  document  MK  to  the  present  will 
show  that  there  has  been  taken  up  from  it  all  but  the  following  sections : 

1  In  his  use  of  P  §446,  there  is  an  illustration  of  Matthew's  Principle  9. 

2  On  the  source  of  Matt.  10:166,  23,  2$b,  41,  see  pp.  88-92  and  361-72. 

3  On  the  source  of  Matt.  11:28-30,  see  pp.  361-72. 


l8  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

MK  §§14-16,  18-24,  29,  32,  ^7,.  These  sections  Matthew  now 
places  consecutively  in  his  narrative  in  the  precise  order  in  which 
they  stand  in  document  MK;  and,  what  is  quite  as  striking,  he  does 
not  depart  again  from  the  order  of  MK  to  the  end  of  that  document, 
except  in  making  the  cursing  and  the  withering  of  the  fig  tree  to  hap- 
pen on  the  same  morning,  Matt.  21:18-22  as  against  MK  11:12-14; 
20-25.  That  is  to  say,  Matthew  under  the  influence  of  documents 
G  and  P,  but  especially  the  narrative  document  G,  removes  from 
liis  document  MK  and  rearranges  certain  sections;  but  when  he  has 
passed  beyond  the  Hmits  of  the  influence  of  document  G,  he  sets  down 
what  remains  of  document  MK  in  the  precise  order  of  that  document, 
thus  bringing  into  direct  sequence  those  parts  separated  by  the 
gaps  caused  by  his  excerpts,  for  example,  MK  §§24,  29.  But  in  his 
further  use  of  document  MK,  Alatthew  shows  constantly  the  influ- 
ence of  his  remaining  documents,  P  and  M.  Thus  in  the  midst  of 
MK§i5  there  may  be  detected  the  influence  of  the  narrative  in 
P  §43A.'  His  unwilhngness  to  attribute  anger  to  Jesus  (Principle  11) 
accounts  for  his  omission  of  words  to  that  effect  which  appear  in 
MK  §15.  When  he  undertakes  to  use  MK  §16  he  is  faced  again  by 
the  assertion  of  demoniacal  confession  of  Jesus,  MK  §i6C,  and  in 
accordance  with  his  fixed  Principle  10  he  ehminates  that  part  of  the 
record,  putting  in  the  place  of  it  a  lengthy  quotation  from  the  Old 
Testament  (Principle  8)  which  attributes  a  quite  different  motive  for 
the  charge  that  Jesus  be  not  made  known. 

The  next  unused  section  was  MK  §18,  and  to  this  ]\IK  narrative 
Matthew  held  a  parallel  in  P  §16.  He  therefore  applied  Principle  2, 
and  formed  a  union  of  documents  MK  and  P  in  the  foUowing  order: 
P§i6A-t- MK  §i8B  =  P  §i6B  +  P  §i6D  =  MK  §i8C -f  P  §i6F  +  MK 
§i8D  =  P  §i6G-l-P  §i6H-fMK§i8E  +  P  §2i^  +  P  §i6C-l-P  §i6K3 
-f-P  §i6N  +  P§i6M  +  P§i6I.  Because  MK  §16  had  supphed  the 
multitude  required  by  MK  §  18A,  the  latter  falls  out  of  Matthew's  nar- 
rative. The  choice  of  MK  §i8D  as  against  P  §i6G  is  explainable  by 
the  obscurity  of  the  latter.     The  bringing-in  of  the  only  other  saying 

>  On  the  source  of  Matt.  12:5-7,  see  pp.  361-72. 

2  On  the  source  of  Matt.  12:33-37,  see  pp.  218-21. 

3  Matt.  12:40  seems  to  be  the  Matthaean  substitute  for  P  §i6L,  wTitten  in  tlic 
light  of  history. 


THE  SOURCES  AND  THEIR  HISTORY  19 

upon  this  subject  from  P  §21  is  very  instructive  as  to  the  method  of 
Matthew  (Principle  3).  Two  applications  of  Principle  7  may  be  seen 
by  comparing  P§i6BC  with  Matt.  12:24,  38.  The  editorial  addi- 
tions in  Matt.  12:23a,  456  are  suggestive  of  some  Matthaean 
tendencies.  If  Matthew  omitted  P  §  16J  because  he  intended  to  follow 
immediately  with  MK  §19,  that  tends  to  confirm  the  suggestion  pre- 
viously made  that  P§i6J  is  the  document  P  account  of  the  same 
incident  as  is  related  by  document  MK  in  MK  §19.  The  discourse 
which  now  follows  in  document  MK,  MK  §§20-24,  is  supplemented 
by  parables  drawn  from  documents  P  and  M,  the  order  being  appar- 
ently as  follows:  MK  §2oA-fMK  §2iC  +  MK  §2oB  +  0.T.  quotation 
(Principle  8)+P  §9-f-MK  §2oE+M  §i5A-f-MK  §23  =  P  §37A  +  P 
§37B  +MK  §24A-f-O.T.  quotation  (Principle  8)  +MK  §246,  adapted 
so  as  to  prepare  for  M  §i5B-fM  §§16-19.'  The  omission  of  the 
parable  in  MK§22  may  have  been  due,  as  was  suggested  in  the 
case  of  the  same  Lukan  omission,  to  its  similarity  to  that  of  the 
Sower,  supplemented  in  Matthew's  case  by  the  likeness  of  the  parable 
taken  from  M  §15. 

Document  MK  §§25-28,  30,  31  having  been  already  used,  Mat- 
thew next  takes  MK§29,  and  follows  it  immediately  by  MK§32. 
In  his  use  of  the  latter.  Principle  5  is  applied,  to  the  shortening  of  the 
narrative.  When  Matthew  passed  from  MK  §32  to  MK  §33  it  was 
not  possible  for  him  to  use  MK  §33 A,  because  he  had  not  recorded 
the  actual  tour  of  the  disciples  which  MK  §33 A  impHes,  namely, 
that  in  MK  §3iB.  But  he  uses  the  rest  of  MK  ^t,^,  omitting  only 
portion  C  which  he  had  employed  as  a  fit  setting  for  the  commission- 
ing of  the  disciples,  Matt.  9:36. 

Enough  of  the  Gospel  of  Matthew  has  been  considered  for  an 
adequate  exhibit  of  his  principles  and  method  in  the  use  of  his 
documents.  His  method  having  been  set  forth,  such  of  his  material 
as  is  concerned  with  the  teaching  of  Jesus  about  the  future  will  be 
examined  subsequently  in  connection  with  the  special  theme  of  which 
each  part  of  it  treats.  It  would  seem  that  the  conclusion  of  Professor 
Burton  to  the  effect  that  "each  of  the  two  later  evangelists  pursued  a 

'  The  discourse  is  discussed  as  a  whole  on  pp.  315-22,  at  which  point  the  reasons 
for  the  Matthaean  procedure  are  considered,  and  the  few  minor  verbal  departures 
from  documents  are  reviewed. 


20  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

consistent  and  easily  intelligible  method  in  the  use  of  the  sources,  but 
each  his  own  method"  is  supported  by  an  examination  of  the  facts. 

§4,    Document  compared  with  Document 

It  is  highly  instructive  and  will  yield  important  results  for  use  in 
a  constructive  exhibit  of  the  teaching  of  Jesus  about  the  future  to 
make  a  careful  study  of  such  material  as  is  common  to  two  or  more 
of  the  documents  from  which  our  gospels  have  come.  Though  not 
all  of  the  common  material  bears  upon  the  theme  of  the  present  work, 
it  is  profitable  to  review  it  all,  its  narrow  hmits  making  a  complete 
study  possible  without  undue  digression.  To  know  what  differences 
in  form  or  in  substance  are  to  be  observed  in  reports  of  sayings  of 
Jesus  which  have  come  down  to  us  through  different  lines  of  tradition 
is  of  the  very  first  order  of  importance. 

/.    Document  G  compared  with  Other  Documents 

A.     DOCUMENT  G  COMPARED  WITH  DOCUMENT  MK 

I.    The  Message  of  John  the  Baptist 

Document  G§i  Document  MK§i 

Ye  offspring  of  vipers,  who  warned  you  to  flee 
from  the  wrath  to  come?  Bring  forth  therefore 
fruit  worthy  of  repentance  :  and  think  not  to  say 
within  yourselves,  We  have  Abraham  to  our 
father:  for  I  say  unto  you,  that  God  is  able  of  these 
stones  to  raise  up  children  unto  Abraham.  And 
even  now  is  the  axe  laid  unto  the  root  of  the  trees; 
every  tree  therefore  that  bringeth  not  forth  good 
fruit  is  hewn  down,  and  cast  into  the  tire.   I  indeed 

baptize  you  with  water  unto  repentance:    but  he  There  cometh  after  me  he  that  i."!  mightier  than  I, 

that  Cometh  after  me  is  mightier  than  I,  whose        the  latchet  of  whose  shoes  I  am  not  worthy  to  stoop 
shoes  I  am  not  worthy  to  bear:    he  shall  baptize        down  and  unloose.     I  baptized  you  with  water; 
you  with  [[the  Holy  Ghost  and  ■with'^  fire:    whose        but  he  shall  baptize  you  with  the  Holy  Ghost, 
fan  is  in  his  hand,  and  he  will  throughly  cleanse  his 
threshing-floor;    and  he  will  gather  his  wheat  into 
the  garner,  but  the  chaff  he  will  bum  up  with  un- 
quenchable fire. 

Have  we  here  two  different  and  fundamentally  opposed  concep- 
tions of  the  prospective  work  of  the  Christ  ?  That  document  G  did 
not  contain  "the  Holy  Ghost  and,"  but  that  this  phrase  was  taken  by 
Matthew  and  Luke  from  document  MK,  seems  probable.  It  is  the 
only  element  which  document  MK  could  contribute  to  the  enrich- 
ment of  document  G,  and  is  wholly  foreign  to  the  fundamental  thought 
of  G  §1.  Document  G  §1  deals  throughout  with  a  baptism  of  fire. 
Shall  it  be  said  that  G  reports  the  real  forecast  of  John  while  MK  sets 
forth  that  outcome  which  history  actually  gave  ?  Which  conception 
is  more  in  accord  with  the  expectations  current  in  the  days  of  Jesus  ? 


THE  SOURCES  AND  THEIR  HISTORY  21 

Which  conception  does  subsequent  history  show  to  have  been  that 
of  John  the  Baptist  ?  If  that  of  document  MK,  why  did  John  doubt 
whether  Jesus  was  the  Christ  when  Jesus  was  actually  fulfilling  the 
programme  of  MK  §  i  ?  But  this  doubt  of  John  is  recorded  by  docu- 
ment G  only,  G  §  20.  Has  it  failed  to  find  a  place  in  MK  because  it 
would  be  inconsistent  with  the  expectation  of  John  recorded  in  MK 
§  I  ?  Does  document  G  in  its  whole  representation  of  the  message 
and  attitude  toward  Jesus  of  John  take  us  nearer  to  the  facts  of  the 
history  ? 

2.    The  Method  and  Message  of  Jesus 

Document  G  §§s,  6  Document  MK  §4 

And  Jesus  returned  in  the  power  of  the  Spirit  Nowafter  that  John  was  delivered  up,  Jesus  came 

into  Galilee:  and  a  fame  went  out  concerning  him  into  Galilee,  preaching  the  gospel  of  God,  and  say- 
through  all  the  region  round  about.  And  he  ing,  The  time  is  fulfilled,  and  the  kingdom  of  God 
taught  in  their  synagogues,  being  glorified  of  all.  is  at  hand:  repent  ye,  and  believe  in  the  gospel. 

And  he  came  to  Nazareth,  where  he  had  been 
brought  up:  and  he  entered,  as  his  custom  was, 
into  the  synagogue  on  the  sabbath  day,  and  stood 
up  to  read.  And  there  was  delivered  unto  him  the 
book  of  the  prophet  Isaiah.  And  he  opened  the 
book,  and  found  the  place  where  it  was  written. 

The  Spirit  of  the  Lord  is  upon  me. 

Because  he  anointed  me  to  preach  good  tidings 
to  the  poor: 

He  hath  sent  me  to  proclaim  release  to  the  cap- 
tives, 

And  recovering  of  sight  to  the  blind. 

To  set  at  liberty  them  that  are  bruised. 

To  proclaim  the  acceptable  year  of  the  Lord. 
And  he  closed  the  book ,  and  gave  it  back  to  the  at- 
tendant, and  sat  down:  and  the  eyes  of  all  in  the 
synagogue  were  fastened  on  him.  And  he  began 
to  say  unto  them.  To-day  hath  this  scripture  been 
fulfilled  in  your  ears.  And  all  bare  him  witness,  and 
wondered  at  the  words  of  grace  which  proceeded 
out  of  his  mouth. 

By  which  method  and  with  which  message  did  Jesus  begin  his 
public  activity  in  Galilee  ?  Is  not  the  message  in  document  G  the 
assertion  of  a  sense  of  prophetic  vocation,  while  that  in  document 
MK  is  the  announcement  of  an  impending  crisis  ?  Does  the  subse- 
quent detailed  record  of  document  MK  support  the  behef  that  Jesus 
began  his  ministry  with  such  an  announcement  as  is  credited  in 
MK  §4  ?  What  was  the  attitude  of  Jesus  toward  any  approach  to  a 
premature  messianic  interpretation  of  himself  ?  Or  is  MK  to  be  re- 
garded not  as  a  report  of  words  actually  spoken  by  Jesus  but  as  a 
summary  of  the  evangeHcal  conception  of  the  content  of  his  early 
messages  ?  And  if  the  latter,  is  it  in  accord  with  the  development  of 
events  as  these  are  reported  subsequently,  even  in  document  MK? 
Which  of  the  two  courses  is  more  in  keeping  with  the  general  spirit 
and  method  of  Jesus?    Which  form  of  statement  more  properly 


22 


THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 


Document  MK  §5 
And  passing  along  by  the  sea  of  Galilee,  he  saw 
Simon  and  Andrew  the  brother  of  Simon  casting 
a  net  in  the  sea:  for  they  were  fishers.  And  Jesus 
said  unto  them.  Come  ye  after  me,  and  I  will  make 
you  to  become  fishers  of  men.  And  straightway 
they  left  the  nets,  and  followed  him.  And  going 
on  a  little  further,  he  saw  James  the  son  of  Zebedee, 
and  John  his  brother,  who  also  were  in  the  boat 
mending  the  nets.  And  straightway  he  called 
them :  and  they  left  their  father  Zebedee  in  the  boat 
with  the  hired  servants,  and  went  after  him. 


defines  the  mission  of  Jesus  as  conceived  by  himself  ?  Is  this  last 
question  best  answered  by  a  record  which  document  G  again  is  the 
only  document  to  preserve,  G  §  20C  ?^ 

3.    Method  in  the  Call  of  the  Four 

Document  G  §8 

Now  it  came  to  pass,  while  the  multitude  pressed 
upon  him  and  heard  the  word  of  God,  that  he  was 
standing  by  the  lake  of  Gennesaret;  and  he  saw 
two  boats  standing  by  the  lake:  but  the  fishermen 
had  gone  out  of  them,  and  were  washing  their  nets. 
And  he  entered  into  one  of  the  boats,  which  was 
Simon's  and  asked  him  to  put  out  a  little  from  the 
land.  And  he  sat  down  and  taught  the  multitudes 
out  of  the  boat.  And  when  he  had  left  speaking, 
he  said  unto  Simon,  Put  out  into  the  deep,  and  let 
down  your  nets  for  a  draught.  And  Simon 
answered  and  said.  Master,  we  toiled  all  night,  and 
took  nothing:  but  at  thy  word  I  will  let  down  the 
nets.  And  when  they  had  this  done,  they  inclosed 
a  great  multitude  of  fishes;  and  their  nets  were 
breaking;  and  they  beckoned  unto  their  partners 
in  the  other  boat,  that  they  should  come  and  help 
them.  And  they  came,  and  filled  both  the  boats, 
so  that  they  began  to  sink.  But  Simon  Peter, 
when  he  saw  it,  fell  down  at  Jesus'  knees,  saying, 
Depail  from  me;  for  I  am  a  sinful  man,  O  Lord. 
For  he  was  amazed,  and  all  that  were  with  him,  at 
the  draught  of  the  fishes  which  they  had  taken; 
and  so  were  also  James  and  John,  sons  of  Zebedee, 
which  were  partners  with  Simon.  And  Jesus  said 
unto  Simon,  Fear  not;  from  henceforth  thou  shalt 
catch  men.  And  when  they  had  brought  their 
boats  to  land,  they  left  all,  and  followed  him. 

Which  account  of  the  Call  is  the  more  intelligible  and  normal  ? 
Which  seems  to  be  derived  from  the  period  nearest  to  the  occurrences  ? 
Without  reference  to  circumstantiality  of  detail,  which  reads  more  like 
precise  history?  If  document  G,  what  bearing  does  that  have  on 
the  relative  valuation  of  G  at  other  points  where  it  has  narrative  in 
common  with  MK  ? 

A  Sa-^ng  of  Jesus 


4- 

Document  G  §13 
A  And  judge  not,  and  ye  shall  not  be  judged: 
and  condemn  not,  and  ye  shall  not  be  condemned: 
release,  and  ye  shall  be  released:  give,  and  it  shall 
be  given  unto  you;  good  measure,  pressed  down, 
shaken  together,  running  over,  shall  they  give 
into  your  bosom. 


C  For    with    what    measure 

mete  it  shall  be  measured  to  you  again. 


Document  MK  §2 


B     If  any  man  hath  ears  to  hear,  let  him  hear. 

And  he  said  unto  them.  Take  heed  what  ye  hear: 
C  with  what  measure  ye  mete  it  shall  be  measured 

unto  you :  and  more  shall  be  given  unto  you. 
D  For 

he  that  hath,  to  him  shall  be  given:    and  he  that 

hath  not,  from  him  shall  be  taken  away  even  that 

which  he  hath. 


Which  document  preserves  the  true  context  of  the  similar  saying 
in  portion  C  about  "what  measure  ye  mete"  ?    Or  is  it  to  be  regarded 

I  For  a  discussion  of  these  questions,  see  pp.  301-6. 


THE  SOURCES  AND  THEIR  HISTORY 


23 


as  a  repeated  saying  ?  If  the  latter,  what  does  it  mean  in  the  MK 
context  ?  Is  the  MK  context  more  normally  continuous  and  intelli- 
gible if  portion  C  be  omitted  ?  Why  does  Luke  omit  this  saying  from 
the  MK  paragraph  though  using  the  rest  of  MK  §21  as  Luke  8: 18  ? 
Is  it  because  he  had  already  used  it  from  document  G  as  Luke  6:38  ? 
Then  why  not  omit  the  rest  of  the  MK  paragraph,  since  it  is  mostly 
in  document  P  ?  Is  the  absence  of  portion  C  from  Luke  at  this  point, 
Luke8:i6-i8==MK4:2i-25,  to  be  accounted  for  rather  by  supposing 
that  it  was  absent  from  the  MK  used  by  Luke,  but  subsequently  was 
brought  into  document  MK  either  from  one  of  the  gospels  which  had 
taken  it  from  G,  Luke  6 :  38  =  Matt.  7 : 2,  or  from  some  unknown  source ? 

B.     DOCUMENT  G  COMPARED  WITH  DOCUMENT  M 

I.    The  Beatitudes  of  Jestjs 

Document  G§io  Document  M§i 

A     Blessed  are  ye  poor:   for  yours  is  the  kingdom  A     Blessed  are  the  poor  in  spirit:  for  theirs  is  the 

of  God.  kingdom  of  heaven. 

B     Blessed  are  ye  that  weep  now:    for  ye  shaU  B     Blessed  are  they  that  mourn:  for  they  shall  be 

laugh.  comforted. 

C     Blessed  are  the  meek:  for  they  shall  inherit  the 
earth. 
'^fiii  ^}^^^^^  '^''^  y^  '^^'  hunger  now:  for  ye  shaU  be        D     Blessed  are  they  that  hunger  and  thirst  after 
f^iied.  righteousness:  for  they  shall  be  filled. 

E     Blessed  are  the  merciful:   for  they  shall  obtain 
mercy. 

Blessed  are  the  pure  in  heart:  for  they  shall  see 
God. 

Blessed  are  the  peacemakers:  for  they  shall  be 
called  sons  of  God. 
F     Blessed  are  ye,  when  men  shall  hate  you,  and        F     Blessed  are  they  that  have  been  persecuted  for 
when  they  shall  separate  you  from  their  company,  righteousness'  sake:   for  theirs  is  the  kingdom  of 

and  reproach  you,  and  cast  out  your  name  as  evU,  heaven, 

for  the  Son  of  man's  sake.  Rejoice  in  that  day, 
and  leap  for  joy:  for  behold,  your  reward  is  great 
in  heaven:  for  in  the  same  manner  did  their 
fathers  unto  the  prophets. 

Which  form  of  the  Beatitudes  is  the  more  authentic  ?  Does  the 
apparent  greater  originality  of  document  G  as  compared  with  docu- 
ment MK,  seen  in  preceding  comparisons,  hold  for  document  G  as 
compared  with  document  M  ?  Does  M  §  2  help  toward  an  answer, 
that  is,  does  it  suggest  that  the  sayings  ran:  Blessed  are  ye  poor; 
Blessed  are  ye  hungry;  Blessed  are  ye  mourners;  Blessed  are  ye 
persecuted  ones;  Ye  are  the  salt  of  the  earth;  Ye  are  the  hght  of  the 
world  ?  Is  it  easier  to  suppose  that  the  G  form  of  report  developed 
into  that  in  M,  or  the  reverse  ?  How  account  for  the  exceptional 
length  of  the  G  Beatitude  about  persecution  as  compared  both  with 
the  M  report  of  the  same  and  with  the  other  Beatitudes  ?' 

I  For  a  discussion  of  some  of  these  questions,  see  p.  51,  paragraph  7. 


24 


THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 


Two  Contrasts  from  Jesus 


Document  G§i2 


Document  M  §§7,  8 
Ye  have  heard  that  it  was  said,  An  eye  for  an  eye, 
and  a  tooth  for  a  tooth:  but  I  say  unto  you,  Resist 
not  him  that  is  evil:  but  whosoever  smiteth  thee  on 
thy  right  cheek,  turn  to  him  the  other  also.  And  if 
any  man  would  go  to  law  with  thee,  and  take  away 
thy  coat,  let  him  have  thy  cloke  also.  And  whoso- 
ever shall  compel  thee  to  go  one  mile,  go  with  him 
twain. 

Ye  have  heard  that  it  was  said.  Thou  shalt  love 
thy  neighbour,  and  hate  thine  enemy:  but  I  say 
unto  you.  Love  your  enemies,  and  pray  for  them 
that  persecute  you;  that  ye  may  be  sons  of  your 
Father  which  is  in  heaven:  for  he  maketh  his  sun 
to  rise  on  the  evil  and  the  good,  and  sendeth  rain 
on  the  just  and  the  unjust.  For  if  ye  love  them 
that  love  you,  what  reward  have  ye?  do  not  even 
the  publicans  the  same?  And  if  ye  salute  your 
brethren  only,  what  do  ye  more  than  others?  do 
not  even  the  Gentiles  the  same  ?  Ye  therefore  shall 
be  perfect,  as  your  heavenly  Father  is  perfect. 


But  I  say  unto  you  which  hear,  Love  your 
enemies,  do  good  to  them  that  hate  you,  bless  them 
that  curse  you,  pray  for  them  that  despitefuUy  use 
you.  To  him  that  smiteth  thee  on  the  one  cheek 
offer  also  the  other;  and  from  him  that  taketh  away 
thy  cloke  withhold  not  thy  coat  also.  Give  to  every 
one  that  asketh  thee;  and  of  him  that  taketh  away 
thy  goods  ask  them  not  again.  And  as  ye  would 
that  men  should  do  to  you,  do  ye  also  to  them  like- 
wise. And  if  ye  love  them  that  love  you,  what 
thank  have  ye?  for  even  sinners  love  those  that 
love  them.  And  if  ye  do  good  to  them  that  do  good 
to  you,  what  thank  have  ye?  for  even  sinners  do 
the  same.  And  if  ye  lend  to  them  of  whom  ye  hope 
to  receive,  what  thank  have  ye?  even  sinners 
lend  to  sinners,  to  receive  again  as  much.  But 
love  your  enemies,  and  do  them  good,  and  lend, 
never  despairing;  and  your  reward  shall  be  great, 
and  ye  shall  be  sons  of  the  Most  High:  for  he  is 
kind  toward  the  unthankful  and  evil.  Be  ye  merci- 
ful, even  as  your  Father  is  merciful. 

As  to  orderliness  in  the  thought,  which  account  is  preferable? 
As  to  scope  of  report,  which  is  more  complete  ?  What  shall  be  said 
as  to  the  nature  of  those  thoughts  which  G  alone  has  preserved? 
Shall  it  be  said  that  M  has  omitted  the  most  rigorous  of  the  appar- 
ently hard  sayings  of  Jesus  on  the  subject  of  resistance  to  forceful 

evil? 

3.  The  Good  Tree  and  the  Corrupt  Tree 

DoctTMENT  G  §§is,  16  Document  M  §14 

A  Beware  of  false  prophets,  which  come 

to  you  in  sheep's  clothing,  butjiinwardly 
are  ravening  wolves.     By  their  fruits  ye 
shall  know  them. 
B  Do  men  gather 

grapes  of  thorns,  or  figs  of  thistles  ? 
C  Even 

so  every  good  tree  bringeth  forth  good 
fruit;   but  the  corrupt  tree  bringeth  forth 
evil  fruit. 
D  A  good  tree  cannot  bring  forth 

evil  fruit,  neither  can  a  corrupt  tree  bring 
forth  good  fruit. 

E  Every  tree  that  bring- 

eth not  forth  good  fruit  is  hewn  down, 
and  cast  into  the  fire. 
F  Therefore  by  their 

fruits  ye  shall  know  them. 
G     Compare  portion  C. 


B  For  of  thorns  men  do  not  gather  figs, 
nor  of  a  bramble  bush  gather  they  grapes. 
C     Compare  portion  G. 


D  For  there  is  no  good  tree  that  bringeth 
forth  corrupt  fruit;  nor  again  a  corrupt 
tree  that  bringeth  forth  good  fruit. 


F  For 

each  tree  is  known  by  its  own  fruit. 

G  The  good  man  out  of  the  good  treasure 
of  his  heart  bringeth  forth  that  which  is 
good;  and  the  evil  man  out  of  the  evil 
treasure  bringeth  forth  that  which  is  evil : 
for  out  of  the  abundance  of  the  heart  his 
mouth  speaketh. 

H  And  why  call  ye  me,  Lord,  Lord,  and 
do  not  the  things  which  I  say  ? 


H  Not  every  one  that 

saith  unto  me.  Lord,  Lord,  shall  enter  into 
the  kingdom  of  heaven;  but  he  that  doeth 
the  will  of  my  Father  which  is  in  heaven. 
I  Many  will  say  to  me  in  that  day,  Lord, 

Lord,  did  we  not  prophesy  "by  thy  name, 
and  by  thy  name  cast  out  devils,  and  by 
thy  name  do  many  mighty  works  ?  And 
then  will  I  profess  unto  them,  I  never 
knew  you:  depart  from  me,  ye  that 
work  iniquity 


THE  SOURCES  AND  THEIR  HISTORY  25 

Which  is  the  more  authentic  report  of  the  words  actually  spoken 
by  Jesus  on  this  occasion  ?  What  shall  be  said  of  the  document  M 
material  which  has  no  parallel  in  document  G,  namely,  the  portions 
A,  E,  I  ?  Does  that  material  form  another  unit,  complete  in  itself, 
dealing  with  another  theme,  the  subject  of  "  false  prophets  "  ?  And  is 
that  subject  treated  in  the  terms  of  John  the  Baptist,  portion  E  com- 
pared with  G  §iB  end  ?  Do  the  two  parts  of  the  M  account  form  a 
single  consistent  whole,  the  unity  of  which  would  not  be  called  in 
question  were  it  not  for  the  document  G  account  ?  Which  record 
forms  the  more  natural  and  normal  conclusion  to  the  Sermon  on  the 
Mount?  If  Jesus  thus  referred  to  "false  prophets"  whom  did  he 
mean?  Of  those  sayings  which  are  common  to  both  documents 
which  form  seems  the  more  authentic  ?^ 

C,     DOCUMENT  G  COMPARED  WITH  DOCUMENT  P 

Document  G  has  nothing  in  common  with  Document  P. 

d.   document  g  compared  with  unknown  sources 
The  Genealogy  of  Jesus 

DOC0MENT     G  §3 

And  Jesus  himself,  when  he  began  to  teach,  was  about  thirty  years  of  age,  being  the  son  [(as  was  sup- 
posed)]] of  Joseph,  the  son  of  Heli,  the  son  of  Matthat,  the  son  of  Levi,  the  son  of  Melchi,  the  son  of  Jannai, 
the  son  of  Joseph,  the  son  of  Mattathias,  the  son  of  Amos,  the  son  of  Nahum,  the  son  of  Esli,  the  son  of 
Naggai,  the  son  of  Maath,  the  son  of  Mattathias,  the  son  of  Semein,  the  son  of  Josech,  the  son  of  Joda, 
the  son  of  Joanan,  the  son  of  Rhesa,  the  son  of  Zenibbabel,  the  son  of  Shealtiel,  the  son  of  Neri,  the  son  of 
Melchi,  the  son  of  Addi,  the  son  of  Cosam,  the  sort  of  Elmadam,  the  son  of  Er,  the  son  of  Jesus,  the  son  of 
Eliezer,  the  son  of  Jorim,  the  son  of  Matthat,  the  son  of  Levi,  the  son  of  Symeon,  the  son  of  Judas,  the 
son  of  Joseph,  the  son  of  Jonam,  the  son  of  Eliakim,  the  son  of  Melea,  the  son  of  Menna,  the  son  of 
Mattatha,  the  son  of  Nathan,  the  son  of  David,  the  son  of  Jesse,  the  son  of  Obed,  the  son  of  Boaz,  the 
son  of  Salmon,  the  son  of  Nahshon,  the  son  of  Amminadab,  the  son  of  Ami,  the  son  of  Hezron,  the  son  of 
Perez,  the  son  of  Judah,  the  son  of  Jacob,  the  son  of  Isaac,  the  son  of  Abraham,  the  son  of  Terah,  the  son 
of  Nahor,  the  son  of  Serug,  the  son  of  Reu,  the  son  of  Peleg,  the  son  of  Eber,  the  son  of  Shelah,  the  son 
of  Cainan,  the  son  of  Arphaxad,  the  son  of  Shem,  the  son  of  Noah,  the  son  of  Lamech,  the  son  of  Methu- 
selah, the  son  of  Enoch,  the  son  of  Jared,  the  son  of  Mahalaleel,  the  son  of  Cainan,  the  son  of  Enos,  the 
son  of  Seth,  the  son  of  Adam,  the  son  of  God. 

Since  this  genealogy  of  Jesus  is  not  in  the  Gospel  of  Matthew,  it 
may  not  be  affirmed  with  certainty  that  it  was  a  part  of  document  G.' 
But  if  not  in  G  why  did  Luke  place  it  between  certain  portions  of  G 
instead  of  at  some  point  in  the  narrative  of  the  birth,  infancy,  and 
youth  of  Jesus  ?  Its  introductory  words  fit  it  for  the  place  that  it  holds 
between  certain  sections  of  G.  If  those  words  were  in  some  source 
other  than  G,  must  not  that  source  have  passed  already  beyond  the 
narration  of  the  period  of  private  life  ?    If  so,  does  not  that  fact  deter- 

I  For  a  discussion  of  these  and  other  questions  raised  by  the  passage,  see  pp. 
216-18. 

'  See  p.  5,  n.  i. 


26     THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

mine  that  this  genealogy  is  from  another  source  than  that  which  gave 
Luke  his  infancy  narratives  since  that  source  contributes  nothing  sub- 
sequent to  the  youth  of  Jesus  ?  If  those  introductory  words  were  not 
in  the  source  which  supphed  the  genealogy,  why  should  Luke  fashion 
them  in  order  to  place  the  genealogy  out  of  its  most  normal  setting  ? 
Is  it  more  reasonable  or  less  to  assume  rather  that  the  genealogy  with 
its  introduction  about  the  beginning  of  Jesus'  work  stood  in  docu- 
ment G,  and  that  Luke  adapted  it  for  his  use  in  the  hght  of  his 
infancy  narratives  by  adding  as  parenthesis  the  words  "as  was  sup- 
posed" ?  If  so,  what  is  the  relation  of  the  document  G  conception 
of  the  generation  of  Jesus  to  that  set  forth  by  the  infancy  sections  of 
Matthew  and  Luke  ? 

//.     Document  M  compared  with  Other  Documents 

A.    DOCUMENT  M  COMPARED  WITH  DOCUMENT  G 

Comparisons  have  been  made  under  I:B  above. 

B.     DOCUMENT  M  COMPARED  WITH  DOCUMENT  MK 

The  Right  Eye  and  the  Right  Hand 

Document  M  §5  Documext  MK  9:42-48 

A  Ye  have  heard  that  it  was  said,  Thou  shall 
not  commit  adulterj-:  but  I  say  unto  you,  that 
everv  one  that  looketh  on  a  woman  to  lust  after 
her  hath  committed  adultery  with  her  already 
in  his  heart. 

B     And  whosoever  shall  cause  one  of  these  little 

ones   that   believe   on  me   to   stumble,    it   were 

better  for  him  if  a  great  millstone  were  hanged 

about  his  neck,  and  he  were  cast  into  the  sea. 

C     And  if  thy  right  eye  causeth  thee  to  stumble,        C     And  if  thy  hand  cause  thee  to  stumble,  cut  it 

pluck  it  out,   and  cast  it   from  thee:     for  it  is  oflF:    it  is  good  for  thee  to  enter  into  life  maimed, 

profitable    for   thee    that    one   of    thy    members  rather  than   having   thy  two  hands   to  go   into 

should  perish,  and  not  thy  whole  body  be  cast  hell,    into   the   unquenchable   tire.     And    if   thy 

into  hell.     And  if  thy  right  hand  causeth  thee  foot  cause  thee  to  stumble,  cut  it  off:   it  is  good 

to  stumble,  cut  it  off,  and  cast  it  from  thee:    for  for  thee  to  enter  into  life  halt,  rather  than  hav- 

it  is  profitable  for  thee  that  one  of  thy  members  ing  thy  two  feet  to  be  cast  into  hell.     And  if 

should  perish,  and  not  thy  whole  body  go  into  thine  eye  cause  thee  to  stumble,  cast  it  out:    it 

hell.  is  good  for  thee  to  enter  into  the  kingdom  of 

God  with  one  eye,  rather  than  having  two  eyes 
to  be  cast  into  hell;  where  their  worm  dieth 
not,  and  the  fire  is  not  quenched. 

Which  document  has  the  sayings  of  portion  C  in  their  true  context  ? 
Or  is  it  to  be  held  that  the  sayings  were  spoken  on  two  different  occa- 
sions ?  Does  the  MK  context,  portion  B,  naturally  support  this  con- 
clusion ?  Or  shall  it  be  said  that  the  connection  in  MK  is  dependent 
wholly  upon  the  common  presence  in  B  and  C  of  the  single  word 
"stumble"  ?  What  relation  does  hand,  foot,  or  eye  bear  to  causing 
"one  of  these  little  ones  that  believe  on  me"  to  stumble  ?  What  rela- 


THE  SOURCES  AND  THEIR  HISTORY 


27 


tion  does  eye  or  hand  have  to  adultery,  as  defined  by  Jesus  ?  Does 
document  M  show  the  true,  original  context  of  the  sayings,  and  docu- 
ment MK  illustrate  how  a  strong,  vivid  saying  from  Jesus,  of  an 
easily  detachable  kind,  could  find  lodgment  in  a  context  foreign 
to  it  ?  Does  the  MK  record  of  the  sayings  show  any  accretions  ?  In 
what  direction  is  the  apparent  tendency  of  those  words  that  look  like 
aftergrowths  ?  Does  the  study  of  MK  9 :  33-50  strengthen  or  weaken 
the  assumption  that  these  sayings  are  a  part  of  the  words  of  Jesus  upon 
that  occasion  ?^ 


C.     DOCUMENT  M  COMPARED  WITH  DOCUMENT  P 

I.    The  Parable  of  the  Talents  or  Pounds 


Document  M  §25 


B    For  it  is  as  when  a  man,  going 
into  another  country, 


D  called  his 

own  servants,  and  delivered  unto 
them  his  goods. 

E  And  unto  one 

he  gave  five  talents,  to  another 
two,  to  another  one;  to  each 
according  to  his  several  ability; 

F  and  he  went  on  his  journey. 
Straightway  he  that  received  the 
five  talents  went  and  traded  with 
them,  and  made  other  five  tal- 
ents. In  like  manner  he  also 
that  received  the  two  gained  other 
two.  But  he  that  received  the 
one  went  away  and  digged  in  the 
earth,  and  hid  his  lord's  money. 


H  Now  after  a  long  time  the  lord 
of  those  servants  cometh,  and 
maketh  a  reckoning  with  them. 


I  And  he  that  received  the  five 
talents  came  and  brought  other 
five  talents,  saying.  Lord,  thou 
deliveredst  unto  me  five  t.alents; 
lo,  I  have  gained  other  five  tal- 
ents. 


Document  P  §64 

A  And  as  they  heard  these 
things,  he  added  and  spake  a 
parable,  because  he  was  nigh  to 
Jerusalem,  and  because  they 
supposed  that  the  kingdom  of 
God  was  immediately  to  appear. 
He    said    therefore, 

B  A    certain 

nobleman  went  into  a  far  coun- 
try, 

C 

himself  a  kingdom 

D  And  he  called  ten  servants  of 
his. 


E  and  gave  them  ten  pounds, 
and  said  unto  them,  Trade  ye 
herewith,  till  I  come. 


to  receive  for 
and  to  return. 


G  But  his 

citizens  hated  him,  and  sent  an 
ambassage    after    him,    saying. 
We  will  not  that  this  man  reign 
over  us. 
H  And  it  came  to  pass 

when  he  was  come  back  again, 

having    received    the    kingdom. 

that  he  commanded  these  serv- 
ants, unto  whom  he  had  given 

the  money,  to  be  called  to  him, 

that  he  might  know  what  they 

had  gained  by  trading 
I  And  the 

first   came   before   him,   saying, 

Lord,  thy  pound  hath  made  ten 

pounds  more. 


1  For  a  study  of  these  and  related  questions  suggested  by  the  MK  form  and  loca- 
tion of  these  sayings,  see  pp.  67-78  and  256-63. 


28 


THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 


J  His  lord  said  unto  him.  Well 
done,  good  and  faithful  servant : 
thou  hast  been  faithful  over  a 
fev?  things,  I  will  set  thee  over 
many  things: 

K  enter 

thou  into  the  joy  of  thy  lord. 

L  And  he  also  that  re- 

ceived the  two  talents  came  and 
said.  Lord,  thou  deliveredst  unto 
me  two  talents:  lo,  I  have  gained 
other  two  talents. 

M  His  lord  said 

unto  him.  Well  done,  good  and 
faithful  servant;    thou  hast  been 
faithful  over  a  few  things,  I  will 
set  thee  over  many  things: 
N  enter 

thou  into  the  joy  of  thy  lord. 

O  And 

he  also  that  had  received  the  one 
talent  came  and  said,I.,ord,  1  knew 
thee  that  thou  art  a  hard  man, 
reaping  where  thou  didst  not  sow, 
and  gathering  where  thou  didst 
not  scatter:  and  1  was  afraid, 
and  went  away  and  hid  thy  t.alent 
in  the  earth:  lo,  thou  hast  thine 
own. 

P  But  his  lord  answered  and 

said  unto  him.  Thou  wicked  and 
slothful  servant,  thou  knewest 
that  I  reap  where  I  sowed  not, 
and  gather  where  I  did  not 
scatter;  thou  oughtest  therefore 
to  have  put  my  money  to  the 
bankers,  and  at  my  coming  I 
should  have  received  back  mine 
own  with  interest. 


Q  Take  ye  away 

therefore  the  talent  from  him, 
and  give  it  unto  him  that  hath 
the  ten  talents. 


R  For  unto  every 

one  that  hath  shall  be  given,  and 
he  shall  have  abundance:  but 
from  him  that  hath  not,  even  that 
which  he  hath  shall  be  taken 
away. 


T  And  cast 

ye  out  the  unprofitable  servant 
into  the  outer  darkness;  there 
shall  be  the  weeping  and  gnash- 
ing of  teeth 


J  And  he  said  unto 

him.  Well  done,  thou  good 
servant:  because  thou  wast 
found  faithful  in  a  very  little, 
have  thou  authority  over  ten 
cities. 


L  _  And  the  .second  came, 
saying.  Thy  pound,  Lord,  hath 
made  five  pounds. 


M  And  he  said 

unto  him  also,  Be  thou  also  over 
five  cities. 


O  And   another   came, 

saying,  Lord,  behold,  here  is  thy 
pound,  which  I  kept  laid  up  in  a 
napkin:  for  I  feared  thee,  be- 
cause thou  art  an  austere  man: 
thou  takest  up  that  thou  layedst 
not  down,  and  reapest  that  thou 
didst  not  sow. 


P  He  saith  unto 

him.  Out  of  thine  ovra  mouth 
will  I  judge  thee,  thou  wicked 
servant.  Thou  knewest  that  I 
am  an  austere  man,  taking  up 
that  I  laid  not  down,  and  reaping 
that  I  did  not  sow;  then  where- 
fore gavest  thou  not  my  money 
into  the  bank,  and  I  at  my  com- 
ing should  have  required  it  with 
interest. 

Q  And  he  said  unto  them 

that  stood  by.  Take  away  from 

him  the  pound,  and  give  it  unto 

him  that  hath  the  ten  pounds 

And  they  said  unto  him.  Lord, 

he  hath  ten  pounds. 
R  I  say  unto 

you,  that  unto  every  one  that  hath 

shall   be  given;    but   from   him 

that  hath  not,  even  that  which 

he   hath    shall    be   taken  away 

from  him. 

S  Howbeit    these    mine 

enemies,  which  would  not  that  I 

should   reign   over   them,   bring 

hither,  and  slay  them  before  me 


U  And  when  he  had  thus  spoken, 
he  went  on  before,  going  up  to 
Jerusalem. 


Is  there  any  reasonable  doubt  that  these  are  two  accounts  of  the 
same  parable,  the  differences  being  due  to  the  fact  that  they  have 
come  down  to  us  by  two  different  lines  of  tradition  ?  Are  the  differ- 
ences in  detail  any  greater  than  those  in  the  two  records  of  the  Sermon 


THE  SOURCES  AND  THEIR  HISTORY  29 

on  the  Mount  ?  Or  in  the  two  accounts  of  the  Call  of  the  Four  ? 
Or  in  the  two  statements  of  John  the  Baptist's  conception  of  the  work 
of  the  Christ  ?  Are  the  portions  peculiar  to  each  document,  that  is, 
the  words  set  to  right  and  left  above,  namely,  the  portions  K,  N,  T  and 
C,  H  +  G,  S,  due  to  the  different  settings  which  the  parable  came  to  have 
in  the  two  different  documents?  Does  the  parable  reach  its  most 
natural  conclusion  with  the  last  verse  which  the  two  documents  have 
in  common,  portion  R  ?  And  are  the  set-aside  verses  which  follow 
in  each  document,  portions  S  and  T,  nothing  more;.than  the  expres- 
sion of  the  complement  to  certain  inserted  (set-aside)  thoughts  which 
have  a  place  earlier  in  the  record ?  Is  the  statement  about  "receiv- 
ing the  kingdom"  in  P,  portions  C  and  H,  the  result  of  the  introduc- 
tion, portion  A,  by  which  the  parable  is  preceded,  and  is  that  setting  an 
early  or  a  late  editorial  interpretation  of  the  parable  ?  At  what  point 
in  his  career  and  to  whom  is  it  most  hkely  that  Jesus  spoke  the  parable, 
those  given  by  document  P  or  those  given  by  Matthew  ?  Do  the  set- 
aside  portions  have  any  bearing  upon  what  the  parable  as  a  whole 
seems  intended  to  teach  ?  Is  the  judicial  sentence  with  which  the 
document  M  account  of  the  parable  closes  one  within  the  authority  of 
a  man  such  as  the  parable  supposes  ?' 

2.    The  Parable  of  the  Great  Supper  or  Marriage  Feast 

Document  M  §23  Document  P  §43 

A     And  Jesus  answered  and  spake  again        A     And  when  one  of  them  that  sat  at  meat 

-^  h- he^rd  these  thmgs,  he  ..d^unto 

the  kingdom  of  God.     But  he  said  unto 
him, 
B  The  king-        B         A  certain  man  made  a  great  supper; 

dom  of  heaven  is  likened  unto  a  certain  and  he  bade  many :  and  he  sent  forth  his 

king,  which  made  a  marriage  feast  for  =^«vant  at  supper  tmie  to  say  o  them  that 

his  son,  and  sent  forth  his  servants  to  call  were  bidden,  Come;  for  all  ihmgs  are  now 

them  that  were  bidden  to  the  marnage  ready, 

feast :  and  they  would  not  come.  Again 
he  sent  forth  other  servants,  saying.  Tell 
them  that  are  bidden,  Behold,  I  have 
made  ready  my  dinner:  my  oxen  and  my 
fallings   are   killed,    and   all    things   are 

ready:  come  to  the  marriage  feast.  .     ,   ,         „     ...  ,u 

^"^^  r,,,t        C  And  they  all  with  one  fo««M/ be- 

^,-  J    1-  u*    f%       ^     „„ttl,^;rwTl«  gan  to  make  excuse.     The  t^rst  said  unto 

they  made  light  of  it,  and  went  their  ways,  S  ^        g^,^    .^^^  j  ^^^^t 

one  to  his  own  farm,  another  to  his  me  -  ^^^^  ^^^^^^  .      j  .j,^^  ^ave 

chandise:    and  the  rest  laid  hold  on  his  B^_^^^      ^^^  ^^^^^^^  ^^^i^    j  have 

servants,  and  entreated  them  shamefully,  ^^^^^^  ^^^  ^^^^  ^j  ^^^^    ^^^  j  ^^  ^^ 

prove  them;'  I  pray  thee  have  me  ex- 
cused. And  another  said,  I  have  mar- 
ried a  wife,  and  therefore  1  cannot  come. 


and  killed  them. 


D  But  the  king  was  wroth; 

and  he  sent  his  armies,  and  destroyed 
those  murderers,  and  burned  their  city. 


On  the  problems  raised  by  the  two  forms  of  this  parable,  see  pp.  185-205. 


30  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

E  Then  sailh  he  to  his  servants,  The  wed-        E  And  the  servant  came,  and  told  his  lord 
ding  is  ready,  but  they  that  were  bidden  these  things.     Then  the  master  of  the 

were  not  worthy.     Go  ye  therefore  unto  house  being  angry  said  to  his  servant,  Go 

the  partings  of  the  highways,  and  as  many  out  quickly  into  the  streets  and  lanes  of 

as  ye  shall  find,  bid  to  the  marriage  feast.  the  city,  and  bring  in  hither  the  poor  and 

And   those  servants  went   out   into   the  maimed,  and  blind  and  lame.     And  the 

highways,  and  gathered  together  all  as  servant  said,  Lord,  what  thou  didst  corn- 

many  as  they  found,  both  bad  and  good:  mand  is  done,  and  yet  there  is  room.   And 

and  the  wedding  was  filled  with  guests.  the  lord  said  unto  the  servant.  Go  out  into 

the  highways  and  hedges,  and  constrain 
them  to  come  in,  that  my  house  may  be 
filled.     For  I  say  unto  you,  that  none  of 
those  men  which  were  bidden  shall  taste  of 
my  supper 
F  But  when  the  king  came  in  to  behold  the 
guests,  he  saw  there  a  man  which  had  not 
on  a  wedding-garment :  and  he  saith  unto 
him.  Friend,  how  earnest  thou  in  hither 
not  having  a  wedding-garment  ?    And  he 
was  speechless.     Then  the  king  said   to 
the  servants,    Bind  him  hand  and  foot, 
and  cast  him  out  into  the  outer  darkness; 
there  shall  be  the  weeping  and  gnashing 
of  teeth.     For  many  are  called,  but  few 
chosen. 


Which  is  the  more  reasonable,  to  assume  that  we  have  here  two 
different  parables  spoken  on  two  separate  occasions,  or  that  these  are 
two  recensions  of  the  one  parable,  differing  in  details  because  they 
have  come  down  through  two  lines  of  tradition  ?  Which  setting  is 
the  more  natural  ?  Why  did  Matthew  take  this  parable  out  of  his 
group  of  document  M  parables  of  the  kingdom  of  heaven,  INI  §§15-25, 
and  set  it  down  after  the  parable  of  document  MK  12:1-12  ?  Had 
he  any  other  guide  than  the  internal  suggestion  of  the  parable  ?  And 
if  not,  shall  it  be  said  that  the  actual  setting  assigned  by  document  P, 
portion  A,  is  more  probably  historical  ?  As  to  the  content  of  the  par- 
able, do  the  two  unparalleled  (set-aside)  portions  of  document  M  call 
forth  questions  or  create  difficulties  ?  May  it  be  said  with  reason  that 
the  portion  D  reflects  the  experience  of  history,  being  a  growth  upon 
the  parable  resulting  from  the  destruction  of  Jerusalem  ?  Regarded 
as  an  original  part  of  the  parable,  is  it  or  is  it  not  unwarrantedly 
drastic  treatment  ?  And  is  the  concluding  paragraph  of  the  docu- 
ment M  report,  portion  F,  in  keeping  with  the  apparent  purpose  of 
the  parable  ?  Is  a  guest  so  pressed  to  take  advantage  of  an  invita- 
tion then  to  be  driven  out  on  the  ground  of  attire  ?  Has  any  king 
the  power  to  commit  to  a  fate  like  that  with  which  the  document 
M  record  closes  ?  Since  a  similar  fate  closed  the  M  record  of  the 
parable  of  the  Pounds  or  Talents  as  against  the  P  record,  shall  it 
be  affirmed  that  this  eschatological  feature  is  a  tendency  of  the  M 
document  ? 


THE  SOURCES  AND  THEIR  HISTORY  3 1 


3- 

Document  M  §2 


The  Parable  of  the  Ten  Virgins 


Document  P  §27 


Then  shall  the  kingdom  of  heaven  be  1  kened  Let  your  Inms  bo  K>    1;''  -^  '""'./"^    «"^^^^ 

unto  ten  virgins,  which  took  their  lamps,  and  went  burning;  and  be-  >  ';>/;'  [^';^;t,.''r""'"'^^,'J^X 
forth  to  meet  the  bridegroom.  And  tive  of  them  ing  for  their  Cr.l.  uh  n  ''^  ,f  f'  ^^  "^"  V'^^^',^* 
were  foolish  and  five  were  wise.  For  the  foolish,  marriage  feast;  that,  wh.n  he  comcth  ana  knock, 
when  they  took  Uieir  lamps,  took  no  oil  with  them:  eth,  they  may  straightway  open  unto  him  Blessed 
hut  the  wise  took  oil  in  their  vessels  with  their  lamps.  are  those  servants,  whom  he  Lord  w  hen  he  Cometh 
No?;hile%hrbriSroo^^^^^  they  all  sluJn-        ^all  find  watching:    -nly  I  say  unto  you    U.at 

bered  and  slept.     But  at  midnight  there  is  a  cry,        he  shall  gird  himself,  and  make  theni  sit  down  ^o 
Behold,  the  bridegroom!     Come  ye  forth  to  meet        m>ea  ,  and  shall  ':°™e  and  serve  them      And  if  he 
him.     Then  all  those  virgins  arose,  and  trimmed        sha  1  come  in  the  second  wach  and  if  the  third,  and 
their  lamps.     And  the  foolish  said  unto  the  wise,        fand  them  so,  blessed  are  those  servants. 
Give  us  of  your  oil;    for  our  lamps  are  going  out. 
But  the  wise  answered,  saying,  Peradventure  there 
will  not  be  enough  for  us  and  you:    go  ye  rather  to 
them  that  sell,  and  buy  for  yourselves.     And  while 
thev  went  away  to  buy,  the  bridegroom  came;   and 
they  that  were  ready  went  in  with  him  to  the  mar- 
riage feast;    and  the  door  was  shut.     Afterward 
come  also  the  other  virgins,  saying,  Lord,  Lord, 
open  to  us.     But  he  answered  and  said.  Verily  I 
say  unto  you,  I  know  you  not.     Watch  therefore, 
for  ye  know  not  the  day  nor  the  hour. 

Ought  it  to  be  held  without  hesitation  that  the  differences  between 
the  documents  in  this  case  demand  that  these  be  considered  as  two 
different  parables?     Is  the  likeness  between  them  reducible  to  so 
small  an  element  that  they  must  be  thought  of  as  two  differentiated 
treatments  of  the  same  theme  ?    Is  that  in  the  P  document  structurally 
so  similar  to  the  majority  of  Jesus'  parables  that  there  is  no  reason 
to  regard  it  as  having  undergone  modification  ?     Did  the  evangelist 
Matthew  regard  these  as  two  reports  of  the  same  parable  ?    If  not, 
why  did  he  take  up  two  of  the  three  associated  parables  in  P  §§27-29, 
but  drop  the  third  in  favor  of  the  document  M  §24  report  of  it,  Matt. 
24:43—25:13?     Shall  we  agree  or  disagree  with  the  judgment  of 
Matthew  in  this  regard  ?     Which  of  the  two  reports  retains  the  purest 
parabolic  form?    Was  a  parable  dealing  with  the  future  of  the 
Christian  community  more  likely  or  less  likely  to  undergo  modifica- 
tion in  the  course  of  transmission  than  those  sayings  and  parables 
of  Jesus  which  dealt  with  moral  and  religious  principles  apart  from 
prospective  history?    Apart  from  P§27,  are  other  traces  of  the 
original  parable  of  the  Ten  Virgins  to  be  found  in  the  somewhat  con- 
fused §39  of  document  P  ?     Is  P  §39  made  more  inteUigible  or  less 
intelligible  by  regarding  it  as  the  product  of  a  telescoping  of  parts  of 
M  §§13,  24?    Is  this  tendency  to  enlarge  the  use  of  certain  ideas  in 
the  parable  of  the  Ten  Virgins  discoverable  elsewhere,  say,  for  in- 
stance, in  the  portions  of  M§i4  not  paralleled  in  G§§i5,  16,  as 
exhibited  in  I :  B :  3  above  ?' 

I  These  and  related  questions  are  considered  on  pp.  185-205. 
OF    THE  \ 

UNIVERSITY    ) 


*&1UF0RH\& 


%^ 


32 


THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 


4.    The  Discourse  against  the  Pharisees 


Document  M  §27 
A    Then  spake  Jesus  to  the  mul  ti- 
tudes  and  to  his  disciples,  saying, 


B  The  scribes  and  the  Pharisees 
sit  on  Moses'  seat:  all  things 
therefore  whatsoever  they  bid 
you,  these  do  and  observe;  but 
do  not  ye  after  their  works:  for 
they  say,  and  do  not. 


C  Yea,  they 

bind  heavy  burdens  and  grievous 
to  be  borne,  and  lay  them  on 
men's  shoulders;  but  they  them- 
selves will  not  move  them  with 
their  finger. 

D  But  all  their  works 

they  do  for  to  be  seen  of  men :  for 
they  make  broad  their  phy- 
lacteries, and  enlarge  the  borders 
of  their  garments, 

E  and   love   the 

chief  place  at  feasts,  and  the 
chief  seats  in  the  synagogues, 
and  the  salutations  in  the  market- 
places, 


G  and  to  be  called  of 

men  Rabbi.  But  be  not  ye 
called  Rabbi :  for  one  is  your 
teacher,  and  all  ye  are  brethren. 
And  call  no  man  your  father 
on  the  earth:  for  one  is  your 
Father,  which  is  in  heaven. 
Neither  be  ye  called  masters:  for 
one  is  your  master,  even  the 
Christ.  But  he  that  is  greatest 
among  you  shall  be  your  servant. 
And  whosoever  shall  e.xalt  him- 
self shall  be  humbled;  and  who- 
soever shall  humble  himself 
shall  be  exalted. 

H  But  woe  unto 

you,  scribes  and  Pharisees,  hypo- 
crites! because  ye  shut  the  king- 
dom of  heaven  against  men:  for 
ye  enter  not  in  yourselves,  neither 
suffer  ye  them  that  are  entering 
in  to  enter. 

I  Woe  unto  you,  scribes  and 
Pharisees,  hypocrites  1  for  ye 
compass  sea  and  land  to  make 
one  proselyte;  and  when  he  is 
become  so,  ye  make  him  twofold 
more  a  son  of  hell  than  your- 
selves. 

Woe  unto  you,  ye  blind  guides. 


Document  P§i8' 
a  Now  as  he  spake,  a  Pharisee 
asketh  him  to  dine  with  him: 
and  he  went  in,  and  sat  down 
to  meat.  And  when  the  Phar- 
isee saw  it,  he  marvelled  that 
he  had  not  first  washed  before 
dinner.  And  the  Lord  said  unto 
him, 


C  And  one  of  the  lawyers  an- 
swering saith  unto  him,  Master, 
in  saying  this  thou  reproachest 
us  also.  And  he  said,  Woe  unto 
you  lawyers  also!  for  ye  lade 
men  with  burdens  grievous  to  be 
borne,  and  ye  yourselves  touch 
not  the  burdens  with  one  of  your 
fingers. 


E  Woe  unto  you  Pharisees!  for 
ye  love  the  chief  seats  in  the 
synagogues,  and  the  salutations 
in  the  market-places. 


Document  MK  12:38-40 
And  in  his  teaching  he  said, 


E  Beware  of  the  scribes,  which 
desire  to  walk  in  long  robes,  and 
to  have  salutations  in  the  market- 
places, and  chief  seats  in  the 
synagogues,  and  chief  places  at 
feasts: 

F  they    which    devour 

widows'  houses,  and  for  a  pre- 
tence make  long  prayers;  these 
shall  receive  greater  condemna- 
tion. 


H  Woe  unto  you  lawyers  I  for  ye 
took  away  the  key  of  knowledge : 
ye  entered  not  in  yourselves,  and 
them  that  were  entering  in  ye 
hindered. 


I  The  document  M  order  of  sayings  is  followed;  therefore  P  here  is  not  set  down 
in  its  own  order. 


THE  SOURCES  AND  THEIR  HISTORY 


33 


■which  say,  Whosoever  shall 
swear  by  the  temple,  it  is  nothing; 
but  whosoever  shall  swear  by  the 
gold  of  the  temple,  he  is  a  debtor. 
Ye  fools  and  blind:  for  whether 
is  greater,  the  gold,  or  the  temple 
that  hath  sanctified  the  gold? 
And,  Whosoever  shall  swear  by 
the  altar,  it  is  nothing;  but 
whosoever  shall  swear  by  the 
gift  that  is  upon  it,  he  is  a  debtor. 
Ye  blind :  for  whether  is  greater, 
the  gift,  or  the  altar  that  sancti- 
fieth  the  gift  ?  He  therefore  that 
sweareth  by  the  altar,  sweareth 
by  it,  and  by  all  things  thereon. 
And  he  that  sweareth  by  the 
temple,  sweareth  by  it,  and  by 
him  that  dwelleth  therein.  And 
he  that  sweareth  by  the  heaven, 
sweareth  by  the  throne  of  God, 
and  by  him  that  sitteth  thereon. 
J  Woe  unto  you,  scribes  and 
Pharisees,  hypocrites!  for  ye  tithe 
mint  and  anise  and  cummin,  and 
have  left  undone  the  weightier 
matters  of  the  law,  judgement, 
and  mercy,  and  faith:  but  these 
ve  ought  to  have  done,  and  not  to 
have  left  the  other  undone.  Ye 
blind  guides,  which  strain  out 
the  gnat,  and  swallow  the  camel. 
K  Woe  unto  you,  scribes  and 
Pharisees,  hypocrites!  for  ye 
cleanse  the  outside  of  the  cup 
and  of  the  platter,  but  within 
thev  are  full  from  extortion  and 
excess.  Thou  blind  Pharisee, 
cleanse  first  the  inside  of  the  cup 
and  of  the  platter,  that  the  out- 
side thereof  may  become  clean 
also. 

L  Woe  unto  you,  scribes  and 
Pharisees,  hypocrites!  for  ye 
are  like  unto  whited  sepulchres, 
which  outwardly  appear  beauti- 
ful, but  inwardly  are  full  of  dead 
men's  bones,  and  of  all  unclean- 
ness.  Even  so  ye  also  outwardly 
appear  righteous  unto  men,  but 
inwardly  ye  are  full  of  hypocrisy 
and  iniquity. 

M  Woe  unto  you,  scribes  and 
Pharisees,  hypocrites!  for  ye 
build  the  sepulchres  of  the  proph- 
ets, and  garnish  the  tombs  of 
the  righteous,  and  say.  If  we 
had  been  in  the  days  of  our 
fathers,  we  should  not  have  been 
partakers  with  them  in  the  blood 
of  the  prophets.  Wherefore  ye 
witness  to  yourselves,  that  ye  are 
sons  of  them  that  slew  the  proph- 
ets. 

N  Fill  ye  up  then  the  mea- 
sure of  your  fathers.  Ye  ser- 
pents, ye  offspring  of  vipers,  how 
shall  ye  escape  the  judgement  of 
hell? 


J     But  woe  unto  you  Pharisees! 

"  For  ye  tithe  mint  and  rue  and 
every  herb,  and  pass  over  judge- 
ment and  the  love  of  God:  but 
these  ought  ye  to  have  done,  and 
not  to  leave  the  other  undone. 


K  Now  do  ye  Pharisees  cleanse 
the  outside  of  the  cup  and  of  the 
platter;  but  your  inward  part  is 
full  of  extortion  and  wickedness. 
Ye  foolish  ones,  did  not  he  that 
made  the  outside  make  the  inside 
also?  Howbeit  give  for  alms 
those  things  which  are  within; 
and  behold,  all  things  are  clean 
unto  you. 

L  Woe  unto  you !  for  ye  are  as 
the  tombs  which  appear  not,  and 
the  men  that  walk  over  them 
know  it  not. 


M  Woe  unto  you!  for  ye  build 
the  tombs  of  the  prophets,  and 
your  fathers  killed  them.  So  ye 
are  witnesses  and  consent  unto 
the  works  of  your  fathers:  for 
they  killed  them,  and  ye  build 
their  tonibs. 


N  Therefore  also  said  the  wis- 
dom of  God,  I  will  send  unto 
them  prophets  and  apostles;  and 
some  of  them  they  shall  kill  and 
persecute;  that  the  blood  of  all 
the  prophets,  which  was  shed 
from  the  foundation  of  the  worid, 
may  be  required  of  this  genera- 
tion; from  the  blood  of  Abel 
unto  the  blood  of  Zachariah,  who 
perished  between  the  altar  and 
the  .sanctuary;  yea,  I  say  unto 
you,  it  shall  be  required  of  this 
generation 


34  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

So  large  a  part  of  the  discourse  against  the  Pharisees  as  reported  by 
the  Gospel  of  Matthew  is  without  parallels  in  the  other  gospels  as  to 
make  it  apparent  that  he  drew  in  large  measure  from  another  source, 
document  M.  But  it  may  not  be  asserted  that  what  he  has  in  com- 
mon with  documents  P  or  MK  he  received  from  P  or  MK.  To  decide 
that  problem  requires,  on  the  one  hand,  a  study  of  all  the  passages 
in  the  Gospel  of  Matthew  which  are  derivable  from  document  P,  for 
the  determination  of  how  closely  Matthew  is  accustomed  to  follow 
his  document  in  verbal  details;  and  it  requires,  on  the  other  hand, 
an  examination  of  those  sayings  which  in  the  above  discourse  are 
common  to  P  and  Matthew,  for  the  determination  of  the  question 
whether  they  show  a  wider  divergence  from  P  than  is  the  case  in  any 
other  sayings  derivable  from  P.  Such  a  comparative  study  seems 
to  put  it  beyond  reasonable  doubt  that  document  M  contained  sub- 
stantially every  saying  in  both  P  and  MK  on  this  subject.^  The  very 
notable  superiority  of  the  report  as  above  credited  to  document  M, 
both  in  the  clearness  and  forcefulness  of  individual  sayings  and  in  the 
orderUness  of  the  thought  as  a  whole,  is  evident  on  a  superficial  exam- 
ination. And  it  recalls  the  superiority,  in  similar  features,  of  the 
document  M  account  of  the  Sermon  on  the  Mount  as  compared  with 
document  G.  That  Matthew  made  use  of  the  P  report  before  com- 
pleting his  record  of  the  discourse  is  discoverable,  however,  by  observ- 
ing that  he  added  to  the  document  M  report  that  saying  which  stands 
above  as  the  close  to  the  P  report.  Matt.  23:34-36.  And  to  this  he 
added  yet  another  document  P  paragraph,  P  §426. 

As  to  the  chronological  setting  of  the  discourse,  neither  document 
M  nor  document  MK  gives  it  so  precise  an  introduction  as  to  require 
its  location  in  connection  with  some  event,  though  MK  puts  it  in  a 
suitable  general  period  and  in  relation  to  preceding  events  which  are 
fitting.  Document  P,  however,  sets  it  in  very  definite  relation  with 
specific  occurrences,  portion  A.  Did  Jesus  speak  twice  on  the  theme, 
or  must  it  be  held  that  such  outspoken  denunciation  of  the  religious 
leaders  was  probably  reserved  by  Jesus  until  the  closing  days,  as  the 
MK  record  suggests  ?  And  are  the  document  P  introductions  an 
endeavor,  probably  preceding  the  Lukan  use  of  the  document,  to  give 
narrative  setting  to  sayings?  Does  the  document  P  reference  to 
Jesus  as  "the  Lord"  in  this  introduction,  and  in  other  introductions  to 

I  See  p.  5,  n.  i. 


THE  SOURCES  AND  THEIR  HISTORY  35 

sayings  in  P,  imply  that  these  introductions  took  form  late  in  the 
history  of  the  tradition  ?' 

It  will  be  observed  that  the  document  M  report  of  the  discourse 
ends  in  portion  N  with  a  statement  of  fate  for  the  scathed  Pharisees 
and  scribes  very  different  from  that  which  is  assigned  to  them  by 
document  P,  portion  N.     In  the  latter  there  is  a  prediction  of  the 
coming  upon  that  generation  of  some   calamitous   retribution    for 
their  headstrong  and  violent  opposition  to  a  messenger  who  might 
have  proved  the  national  savior  from  messianic  fanaticism.     This 
found  its  adequate  fulfilment  in  the  destruction  of  Jerusalem  and  the 
national  life  by  the  Romans  in  a.  d.  70.    But  in  document  M  the  fate 
of  the  Pharisees  seems  to  be  carried  over  into  another  world,  "how 
shall  ye  escape  the  judgement  of  hell  ?"    Does  the  evidence  which  has 
been  accumulating  stamp  document  M  as  having  a  strong  eschatologi- 
cal  tendency  ?    There  is  the  eschatological  close  to  the  Sermon  on 
the  Mount,  I:B:3  above,  unsupported  by  document  G.     There  is 
the  eschatological  close  to  the  parable  of  the  Talents  or  Pounds 
together  with  certain  eschatological  phrases  in  the  body  of  it,  II:C:  i 
above,  unsupported  by  document  P.     There  is  the  eschatological 
close  to  the  parable  of  the  Great  Supper  or  Marriage  Feast,  II:C:2 
above,  apparently  foreign  to  the  thought  of  the  parable  and  unsup- 
ported by  document  P.     And  now  the  discourse  against  the  Pharisees 
is  marked  by  the  same  type  of  conclusion,  not  only  unsupported  by 
P,  but  against  the  testimony  of  P  to  a  very  different  conclusion.     In 
the  face  of  these  phenomena,  shall  it  be  affirmed  that  document  M 
seems  to  exhibit  a  marked  movement  toward  the  emphasis  of  the 
eschatological  element  ?     It  is  worth  observing  also  that  the  strongest 
statements  attributed  to  Jesus  in  the  support  of  the  Old  Testament 
law  are  derived  from  document  M,  M  §3  and  the  first  non-paralleled 
portion  (B)  of  M  §27  above. 

5.    Certain  Minor  Sayings 

Document  M  §2  Document  P  §45                           Document  MK  9:50 

hnrfftt"^  ^u^'^^'S"^.-^^  *="""=  Salt  therefore  is  good:    but  if        Salt  is  good:  but  if  the  salt  hive 

whe  ewuVfhalf  U  he  ^  ufnT"-;  'T  '\^^\^T-  '°,!'  "*  ^''^^•°"/'  '°^'  ''^  ^=''"^--  wherewith  will^e 

^  therpLtV,  L  H   f          f.  •    ■'  wherewith    shal  it  be  seasoned?  season  it  ?  Have  salt  in  yourselves 

IS  thenceforth  good  for  nothing,  It  is  ht  neither  for  the  land  nor  for  and  be  at  peace  one  with  another 

but   to   be   cast  out  and  trodden  the  dunghill:  wm  cast  it  out.     He                      peace  one  witn  another, 

under  foot  of  men.  that   hath  ears  to    hear,   let  him 
hear. 

'  Of  the  thirteen  instances  in  the  Synoptics,  ten  arc  in  document  P  and  all  of 
ihem  in  the  Gospel  of  Luke.  The  single  instance  of  a  disciple  si)eaking  of  Jesus  as 
"the  Lord"  also  is  peculiar  to  Luke  (Luke  24:34). 


36     THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

DocmiENT  M  §2  Document  P  §17  Document  Mk  4:21 

Ve  are  the  light  of  the  world. 
A  city  set  on  a  hill  cannot  be  hid. 

Neither  do  men  light  a  lamp,  and        No  man,  when  he  hath  lighted        And  he  said  unto  them.  Is  the 
put  it  under  the  bushel,  but  on    a   lamp,    putteth   it   in   a   cellar,    lamp  brought  to  be  put  under  the 
the  stand;   and  it  shineth  unto  all    neither  under  the  bushel,  but  on     bushel,  or  under  the  bed,  and  not 
that  are  in  the  house.     Even  so    the  stand,  that  they  which  enter    to  be  put  on  the  stand  ? 
let  your  light  shine  before  men,    in  may  see  the  light, 
that    they    may    see    your    good 
works,   and   glorify   your   Father 
which  is  in  heaven. 

Document  M  §3  Document  P  §51 

Think  not  that  I  came  to  destroy 
the  law  or  the  prophets:  I  came 
not  to  destroy,  but  to  fulfil.     For 

verily  I  say  unto  you,  Till  heaven        But  it  is  easier  for  heaven  and 
and  earth  pass  away,  one  jot  or    earth  to  pass  away,  than  for  one 
one   tittle  shall   in  no  wise   pass    tittle  of  the  law  to  fall. 
away  from  the  law,  till  all  things 
be  accomplished. 

Of  these  three  sayings  which  follow  consecutively  in  the  Gospel 
of  Matthew  it  may  not  be  affirmed  that  those  portions  which  are 
found  in  document  P  did  appear  also  in  document  M,  for  obviously 
Matthew  may  have  taken  them  from  P,  or,  indeed,  two  of  them  from 
document  MK.  It  is  largely  a  question  for  personal  decision  as  to 
the  degree  in  which  they  seem  an  integral  and  essential  part  of  their 
present  context  in  Matthew.  They  are  all  sayings  of  a  kind  that 
permits  their  transmission  in  completely  detached  form;  at  the  same 
time  they  seem,  on  the  whole,  natural  parts  of  the  paragraphs  in  which 
they  now  stand  in  Matthew.  No  one  of  the  three  bears  close  relation 
to  its  context  in  document  P;  therefore,  on  the  testimony  of  docu- 
ment P,  they  would  not  very  reasonably  be  regarded  as  sayings  repeated 
on  different  occasions.  Of  the  two  which  are  also  in  document  MK 
it  is  to  be  said  that  each  of  them  is  there  found  in  an  appropriate  con- 
text. The  first  forms  an  impressive  close  to  Jesus'  rebuke  of  the 
disciples  for  their  contention  about  place,  MK  9:33-50;  the  second  is 
an  integral  part  of  a  unified  paragraph,  MK  4:21-25,  which  is  re- 
garded by  Luke  as  so  essential  a  part  of  the  discourse  that  he  takes 
it  up  there  despite  its  reappearance  in  document  P.  Perhaps  the 
saying  about  "salt"  was  twice  spoken,  once  as  M  §2  and  again  as 
MK  9:5o  =  P§45.  It  may  have  been  the  same  with  that  about 
"light,"  once  asM§2  =  P§i7  and  again  as  MK  4:21.  A  decision 
is  not  essential  for  the  purposes  of  the  present  study. 

///.     Document  MK  compared  with  Other  Documents 

A.     DOCUMENT   MK  COMPARED  WITH   DOCUMENT  G 

Comparisons  have  been  made  under  I :  A  above. 


THE  SOURCES  AND  THEIR  HISTORY 


37 


B.  DOCUMENT   MK   COMPARED   WITH   DOCUMENT   M 

Comparisons  have  been  made  under  II :  B  above. 

C.  DOCUMENT  MK   COMPARED   WITH   DOCUMENT   P 


Comparisons  Where  Sayings  Occur  not  Only  in  MK  and  P  but  in  M 
Also  Are  Made  under  ii:C:4,  5  above,  and  under  21  Below 

2.    The  Mission  of  the  Disciples 


Document  MK§3i 
a     And  he  called  unto  him  the  twelve,  and  began 
to  send  them  forth  by  two  and  two;   and  he  gave 
them  authority  over  the  unclean  spirits; 


C  and   he 

charged  them  that  they  should  take  nothing  for 
their  journey,  save  a  staff  only;  no  bread,  no 
wallet,  no  money  in  their  purse;  but  lo  go  shod 
with  sandals:   and,  said  he,  put  not  on  two  coats. 

D  And  he  said  unto  them.  Wheresoever  ye  enter 
into  a  house,  there  abide  till  ye  depart  thence. 


F  And 

whatsoever  place  shall  not  receive  you,  and  they 
hear  you  not,  as  ye  go  forth  thence,  shake  off  the 
dust  that  is  under  your  feet  for  a  testimony  unto 
them. 


Document  P  §§3,  4 

A  Now  after  these  things  the  Lord  appointed 
seventy  others,  and  sent  them  two  and  two  before 
his  face  into  every  city  and  place,  whither  he  him- 
self was  about  to  come. 

B  And  he  said  unto  them, 

The  harvest  is  plenteous,  but  the  labourers  are 
few:  pray  ye  therefore  the  Lord  of  the  harvest, 
that  he  send  forth  labourers  into  his  harvest.  Go 
your  ways:  behold,  I  send  you  forth  as  lambs  in 
the  midst  of  wolves. 

C  Carry  no  purse,  no  wallet,  no 

shoes:  and  salute  no  man  on  the  way. 


D  .And  into 

whatsoever  house  ye  shall  enter,  first  say,  Peace 
be  to  this  house.  And  if  a  son  of  peace  be  there, 
your  peace  shall  rest  upon  him:  but  if  not,  it  shall 
turn  to  you  again.  And  in  that  same  house  re- 
main, eating  and  drinking  such  things  as  they 
give:  for  the  labourer  is  worthy  of  his  hire.  Go 
not  from  house  to  house. 

E  And  into  whatsoever  city 

ye  enter,  and  they  receive  you,  eat  such  things  as 
are  set  before  you:  and  heal  the  sick  that  are 
therein,  and  say  unto  them.  The  kingdom  of  God 
is  come  nigh  unto  you. 

F  But  into  whatsoever  city 

ye  shall  enter,  and  they  receive  you  not,  go  out  into 
the  streets  thereof  and  say.  Even  the  dust  from 
your  city,  that  cleaveth  to  our  feet,  we  do  wipe  off 
against  you:  howbeit  know  this,  that  the  kingdom 
of  God  is  come  nigh.  I  say  unto  you.  It  shall  be 
more  tolerable  in  that  day  for  Sodom,  than  for  that 
city. 


It  is  perhaps  impossible  with  the  evidence  at  hand  in  these  days 
to  determine  whether  the  disciples  made  one  or  more  than  one  tour  in 
the  lifetime  of  Jesus.  Does  the  fact  that  no  single  document  knows 
of  more  than  one  tour  suggest  that  there  was  one  only  ?  Apart  from 
the  numbers  that  are  said  to  have  been  sent  out,  do  the  other  details 
of  the  narrative  require  that  it  be  held  that  there  were  two  distinct 
tours  ?  As  has  been  seen,  Matthew  solved  the  problem  by  com- 
bining documents  MK  and  P  on  this  subject,  Matt.  9 :  37 — 10 :  16.  The 
number  sent  out  he  did  not  have  to  record  since  he  did  not  represent 
the  instructions  as  applying  to  a  mission  within  the  lifetime  of  Jesus. 
Because  Luke  was  faithful  to  his  documents  as  units  he  included  both 


38  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

tours,  apparently  recognizing  that  an  omission  from  either  MK  or  P, 
in  this  case,  would  destroy  the  contextual  relations. 
3.    Reception  in  the  Mission 

DocuviENT  MK  9:37  Document  P  §6 

Whosoever  shaU  receive  one  of  such  litUe  chil-  .   He  that  heareth  you  heareth  me;  and  he  that  re- 

dren  in  mv  name,  receiveth  me:  and  whosoever  re-  jected  you  rejecteth  me;   and  he  that  rejecteth  me 

ceiveth  me.  receiveth  not  me,  but  him  that  sent  me.  rejecteth  him  that  sent  me. 

In  document  P  the  saying  is  a  part  of  that  discourse  which  was 
spoken  in  connection  with  the  mission;  in  document  MK  it  is  a  part 
of  the  rebuke  of  the  Twelve  because  of  their  ambitions  for  place.  Do 
both  the  form  and  the  setting  require  it  to  be  regarded  as  a  repeated 
saying  ?  If  so,  what  does  it  mean  in  its  MK  context  ?  How  can  it 
be  normally  interpreted  and  yet  held  to  bear  a  definite  relation  to  the 
problem  with  which  Jesus  was  deahng  at  that  time,  unworthy  ambi- 
tion in  the  disciples  ?  Precisely  stated,  what  do?s  it  mean  to  "  receive 
one  of  such  little  children  in  my  name"  ?  And  how  is  such  receiving 
a  receiving  of  Jesus  ?  Would  the  MK  verse  be  freed  from  the  diffi- 
culties now  inherent  if  "one  of  such  httle  children"  were  regarded  as 
an  equivalent  for  "  a  disciple  of  mine"  ?  Would  its  thought  then  be 
substantially  different  from  that  of  the  P  parallel  ?  But  even  with 
such  an  understanding  of  the  content  of  "one  of  such  little  children" 
is  the  verse  appropriate  to  the  occasion  to  which  MK  assigns  it? 
Does  its  sole  fitness  for  its  present  context  depend  upon  the  phrase 
"one  of  such  little  children"  ?  How  interpret  the  MK  verse  so  that 
the  act  for  which  it  calls  is  both  intelligible  and  practicable,  and  at 
the  same  time  calculated  to  be  a  rebuke  to  ambitious  disciples  ?' 
4.    The  Charge  of  League  with  Beelzebub 

Document  MK  §18  Document  P  §16 

A     And  he  was  casting  out  a  devil  which  was 
dumb.     And  it  came  to  pass,  when  the  devil  was 
gone  out,  the  dumb  man  spake;    and  the  multi- 
tudes marvelled. 
B     And  the  scribes  which  came  down  from  Jeru-        B  But  some  of  then^  said    By 

salem  said.  He  hath  Beelzebub,  and,  By  the  prince  Beelzebub  the  pnnce  of  the  devUs  casteth  he  out 

■   of  the  devils  casteth  he  out  the  devils.  devils. 

C  .^nd  others,  tempting  him,  sought  of  him 

a  sign  from  heaven. 
D  And    he        D  But     he,     knowing     their 

called  them   unto  him,   and  said  unto  them  in  thoughts,  said  unto  them.  Every-  kingdom  divided 

parables.  How  can  Satan  cast  out  Satan?     And  against  itself  is   brought   to   desolation,    and  a 

ff  a  kingdom  be  divided  against  itself,  that  king-  house  rfixirffrf  against   a  house  f^'f'h.     And    f 

dom  >;mn.,t  M.ind.     And  if  a  house  be  divided  Satan  also  is  divided  against  himself,  how  shall 

against  ii^ilf.  ihat  house  will  not  be  able  to  stand.  his  kingdom  stand  ?  because  ye  say  that  1  cast  out 

And  if  Sii.in  liiith  risen  up  against  himself,  and  devils  by  Beelzebub. 

is  divi.lcil,  hi'  lannot  stand,  but  hath  an  end. 

I  The  difficulties  which  seem  to  confront  one  who  would  find  a  satisfying  interpre- 
tation for  the  saying  in  MK  are  considered  on  pp.  67-78. 


THE  SOURCES  AND  THEIR  HISTORY 


39 


F  Hut 

no  one  can  enter  into  the  house  of  the  strong  »uii!, 
and  spoil  his  goods,  except  he  first  bind  the  strong 
man;  and  then  he  will  spoil  his  house. 


H  Verily  I 

say  unto  you,  All  their  sins  shall  be  forgiven  unto 
the  sons  of  men,  and  their  blasphemies  wherewith 
soever  they  shall  blaspheme:  but  whosoever  shall 
blaspheme  against  the  Holy  Spirit  hath  never 
forgiveness,  but  is  guilty  of  an  eternal  sin:  because 
they  said.  He  hath  an  unclean  spirit. 


E  And  if  I  by  Beelzebub  cast 

out  devils,  by  whom  do  your  .sons  cast  them  out  ? 
therefore  shall  they  be  your  judges.  But  if  I  by  the 
finger  of  God  cast  out  devils,  then  is  the  kingdom 
of  God  come  upon  you. 

F  When  the  strong  man  fully  armed 

guardeth  his  own  court,  hisgoods  are  in  peace:  but 
when  a  stronger  than  he  shall  come  upon  him,  and 
overcome  him,  he  taketh  from  him  his  whole 
armour  wherein  he  trusted,  and  divideth  his 
spoils. 

G  He  that  is  not  with  me  is  against  me;  and 

he  that  gathereth  not  with  me  scattereth. 

Document  P  §21 
H     And  every  one  who  shall  speak  a  word  against 
the  Son  of  man,  it  shall  be  forgiven  him:  but  unto 
him  that  blasphemeth  against  the  Holy  Spirit  it 
shall  not  be  forgiven. 


The  extreme  faithfulness  of  the  evangehst  Luke  to  the  order  of 
his  documents  as  he  found  them  is  perhaps  nowhere  better  illustrated 
than  in  his  apparent  unwilHngness  to  disturb  P  even  to  the  extent  of 
bringing  P  §21  into  such  relation  to  P  §16  as  would  give  him  the  con- 
text corresponding  to  that  of  document  MK.  This  is  remarkable, 
especially  when  it  is  observed  how  fundamentally  P  §21  is  related  in 
thought  to  P  §16,  a  relation  so  close  that  it  would  occur  to  a  reader 
apart  from  its  suggestion  by  document  MK.  It  is  not  as  if  P  §21 
were  contextually  related  also  in  its  present  position,  for  this  will 
hardly  be  held.  How  very  different  is  the  method  of  Matthew,  who 
unites  MK§i8,  P§i6,  and  P§2i  into  a  continuous  narrative,  Matt. 
12 :  22-32.  It  will  be  agreed  that  the  P  contributions  to  this  narrative 
are  of  the  very  highest  significance. 


5.    The  True  Kindred  of  Jesus 


Document  MK  §  19 
And  there  come  his  mother  and  his  brethren; 
and,  standing  without,  they  sent  unto  him,  calling 
him.  Andamultitude  was  sitting  about  him;  and 
they  say  unto  him.  Behold,  thy  mother  and  thy 
brethren  without  seek  for  thee.  And  he  answereth 
them,  and  saith.  Who  is  my  mother  and  niy  bre- 
thren ?  And  looking  round  on  them  which  sat 
round  about  him,  he  saith.  Behold,  my  mother 
and  my  brethren!  For  whosoever  shall  do  the 
will  of  God,  the  same  is  my  brother,  and  sister, 
and  mother. 


Document  P  §16 
And  it  came  to  pass,  as  he  said  the.se  things,  a 
certain  woman  out  of  the  multitude  lifted  up  her 
voice,  and  said  unto  him,  Bles.sed  is  the  womb 
that  bare  thee,  and  the  breasts  which  thou  didst 
suck.  But  he  said.  Yea  rather,  blessed  are  they 
that  hear  the  word  of  God,  and  keep  it. 


Because  in  document  MK  this  paragraph  is  the  sequel  to  the 
charge  of  league  with  Beelzebub,  and  in  document  P  is  a  part  of  the 
section  relating  that  charge,  it  was  suggested  at  a  previous  point  in 
this  study  that  these  are  two  differing  accounts  of  one  event.     This 


40  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

cannot  be  demonstrated,  but  its  possibility  suggests  the  setting  of  the 
two  records  in  parallelism. 

6.     A  Sign  from  Heaven 

DociiMENT  MK  8:  II,  12  Document  P  §16 

A     And  the  Pharisees  came  forth,  and  began  to        A     And  others,  tempting  him,  sought  of  him  a  sign 
question  with  him,  seeking  of  him  a  sign  from  from  heaven, 

heaven,  tempting  him. 

B  And  he  sighed  deeply  in        B     And  when  the  multitudes  were  gathering  to- 

his  spirit,  and  saith.  Why  doth  this  generation  gether  unto  him,  he  began  to  say.  This  generation 

seek  a  sign  ?  verily  I  say  unto  you.  There  shall  no  is  an  evil  generation:  it  seeketh  after  a  sign;   and 

sign  be  given  unto  this  generation.  there  shall  no  sign  be  given  to  it 

C  but  the  sign  of 

Jonah.  For  even  as  Jonah  became  a  sign  unto 
the  Ninevites,  so  shall  also  the  Son  of  man  be  to 
this  generation. 

Does  the  documentary  evidence  require  that  this  request  and  reply 
be  considered  as  repeated  on  two  different  occasions  ?  Certainly  the 
influence  of  the  document  P  record  is  to  be  seen  in  the  case  of  Mat- 
thew, who  in  taking  over  the  narrative  at  the  document  MK  point, 
MK  8: 1 1-13  =  Matt.  16:1-4,  added  "but  the  sign  of  Jonah." 

7.    The  Leaven  of  the  Pharisees 

Document  MK  8:14-17  Document  P  §19 

.\nd  they  forgot  to  take  bread;  and  they  had  not  And  when  he  was  come  out  from  thence,  the 

in  the  boat  with  them  more  than  one  loaf.     And  he  scribes  and  the  Pharisees  began  to  press  upon  him 

charged  them,  saying.  Take  heed,  beware  of  the  vehemently,  and  to  provoke  him  to  speak  of  many 

leaven  of  the  Pharisees  and  the  leaven  of  Herod.  things;  laying  wait  for  him,  to  catch  something  out 

And  they  reasoned  one  with  another,  saying.  We  of  his  mouth 

have  no  bread.     And  Jesus  perceiving  it  saith  un-  In  the  mean  time,  when  the  many  thousands  of 

to  them.  Why  reason  ye,  because  ye  have  no  bread  ?  the  multitude  were  gathered  together,   insomuch 

do  ye  not  yet  perceive,  neither  understand  ?   have  that  they  trode  one  upon  another,  he  began  to  say 

ye  your  heart  hardened  ?  unto  his  disciples  first  of  all,  Beware  ye  of  the  leaven 

of  the  Pharisees,  which  is  hypocrisy. 

Is  the  circumstantiahty  of  setting  such  as  demands  the  behef  that 
this  saying  was  spoken  twdce  ?  What  bearing  on  the  question  has  the 
fact  that  the  following  section  in  document  P  forms  only  an  apparent 
and  artificial  junction  with  this  saying  ?  And  if  the  discourse  against 
the  Pharisees  which  forms  the  preceding  section  in  P  was  spoken  in 
the  last  days  of  Jesus'  public  activity  rather  than  here,  as  is  suggested 
by  document  MK,  what  remains  of  the  P  setting  of  this  saying? 
If  P  §18  belongs  elsewhere  and  P  §17  is  related  in  thought  neither  to 
P§i8  nor  to  P§i6,  this  saying  in  P§i9  may  once  have  stood  in 
immediate  conjunction  with  the  reply  of  Jesus  to  a  request  for  a  sign, 
P  §i6K-N,  as  it  does  also  in  the  MK  document,  MK  8:11-17.  It  is 
a  saying  which  would  easily  be  remembered  and  handed  down  apart 
from  any  original  context;  but  also,  it  may  be  said,  one  which  may 
have  come  more  than  once  from  the  lips  of  Jesus. 


THE  SOURCES  AND  THEIR  HISTORY  41 

8.    The  Mystery  of  the  Kingdom  of  God 

Document  MK  §21  Document  P  §20 

And  he  said  unto  them,  Is  the  lamp  hrouuhl  to 

be  put  under  the  bushel,  or  under  tlic  lioil,  ,nid  not  But  there  is  nothing  covered  up,  that  shall  not 

to  be  put  on  the  stand?   For  there  is  notluiiK  hid,  be  revealed:     and  hid,  that  shall  not  be  known. 

save  that  it   should   be  manifested;     neither   was  Wherefore,  whatsoever  ye  have  said  in  the  darkness 

anything  made  secret,  but  that  it  should  come  to  shall  be  heard  in  the  light;  and  what  ye  have  spoken 

light,     if  any  man  hath  ears  to  hear,  let  him  hear.  in  the  ear  in  the  inner  chambers  shall  be  proclaimed 

And  he  said  unto  them.  Take  heed  what  ye  hear:  upon  the  housetops 

Each  setting  of  this  saying  about  the  hid  and  secret  or  covered 
which  is  to  be  manifested  or  revealed  in  the  future  is  appropriate,  yet 
the  two  settings  are  very  different.  That  of  MK  belongs  to  the  period 
when  "the  mystery  of  the  kingdom"  was  being  revealed  to  the  dis- 
ciples themselves;  that  of  document  P  to  the  time  when  the  disciples 
were  being  instructed  to  speak  freely  of  that  "mystery"  to  others,  in 
the  prosecution  of  the  mission  about  which  Jesus  was  instructing 
them.  Each  appearance  of  the  saying  sheds  light  upon  its  meaning 
in  its  other  context.  Both  illuminate  the  thought  of  Jesus  in  his 
phrase  "the  mystery  of  the  kingdom  of  God." 

9.    Confession  or  Denial  under  Persecution 

Document  MK  8:38  Document  P  §20 

A     And  I  say  unto  you.  Every  one  who  shall  con- 
fess me  before  men,  him  shall  the  Son  of  man  also 
confess  before  the  angels  of  God: 
B     For  whosoever  shall  be  ashamed  of  me  and  of        B  but  he  that  deni- 

ray  words  in  this  adulterous  and  sinful  generation,  eth  me  m  the  presence  of  msn  shall  be  denied  in 

the  Son  of  man  also  shall  be  ashamed  of  him,  the  presence  of  the  angels  of  God. 

when  he  cometh  in  the  glory  of  his  Father  with  the 
holy  angels 

As  the  conclusion  of  a  considerable  body  of  sayings  on  the  mission 
of  the  disciples  and  the  attendant  persecutions,  P  §20,  these  words 
of  Jesus  have  a  highly  appropriate,  historical  setting.  May  the 
same  be  said  about  their  place  in  document  MK  ?  Apart  from  the 
saying  in  MK  9:  i,  by  which  these  words  are  followed,  do  they  bear  a 
close  relation  in  thought  to  their  context,  MK  8:34—9:1?  Is  the 
mission  of  the  disciples  the  theme  of  the  conversation  of  Jesus  on  this 
occasion  ?  When  he  speaks  of  losing  the  life,  MK  8:35,  does  he  refer 
solely  or  primarily  to  the  destruction  of  the  life  of  the  body  by  persecu- 
tors ?  Yet,  under  drastic  persecution  might  not  the  early  community 
take  the  words  to  refer  practically  ahogether  to  violence  to  the  body  ? 
If  so,  would  this  saying  about  denial  tend  to  steady  the  faltering,  and 
because  of  this  value  become  attached  to  these  words  which  were 
taken  to  refer  to  persecution  ?    And  was  further  comfort  found  in  the 


42  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

attached  promise,  MK  9:1?  Is  it  unreasonable  to  regard  both  MK 
8: 38  and  9 :  i  as  genuine  sayings  of  Jesus  which  have  found  a  place  at 
this  point  in  document  MK  not  because  they  were  spoken  in  connec- 
tion with  what  precedes  but  because  what  precedes  was  taken  to  refer 
primarily  to  the  treatment  of  the  disciples  by  their  persecutors  ?  And 
does  the  difference  in  form  between  the  above  MK  and  P  reports  of 
the  saying  result  from  the  fact  that  the  MK  record  is  contiguous 
to  the  saying  in  MK  9:1?' 

10.  The  Blasphemy  against  the  Holy  Spirit 

Document  MK§i8  Document  P§2i 

Verily  I  sav  unto  you,  All  their  sins  shall  be  for-  And  e\'ery  one  who  shall  speak  a  word  against 

given  unto  the  sons  of  men,  and  their  blasphemies  the  Son  of  man,  it  shall  be  forgiven  him:    but  unto 

wherewith  soever  they  shall  blaspheme:    but  who-  him  that  blasphemeth  against  the  Holy  Spirit  it 

soever  shall  blaspheme  against  the  Holy  Spirit  hath  shall  not  be  forgiven 
never  forgiveness,  but  is  guilty  of  an  eternal  sin: 

It  has  been  observed  that  this  saying  seems  to  have  its  true  context 
in  MK  §18.  Its  lack  of  thought  relation  to  P  §§20,  22  seems  evident. 
As  to  the  verbal  form  of  the  saying,  it  may  be  a  question  which  report 
more  accurately  expresses  the  probable  thought  of  Jesus. 

11.  Attitude  of  Disciples  under  Prosecution 

Document  MK  13  :  :i  Docltment  P  §22 

And  when  they  lead  you  lo  judgement,  and  deliver  And  when  they  bring  you  before  the  s>'nagogues, 

you  up,  be  not  anxious  beforehand  what  ye  shall  and  the  rulers,  and  the  authorities,  be  not  anxious 

speak:    but  whatsoever  shall  be  given  you  in  that  how  or  what  ye  shall  answer,  or  what  ye  shall  say: 

hour,  that  speak  ye:   for  it  is  not  ye  that  speak,  but  for  the  Holy  Spirit  shall  teach  you  in  that  very 

the  Holy  Ghost.  hour  what  ye  ought  to  say. 

Though  it  seems  difficult  to  hold  that  P  §21  is  related  in  thought 
to  either  P  §20  or  P  §22,  there  seems  to  be  very  close  affinity  between 
P  §§22  and  P  §20,  that  is,  a  single  consistent  topic  results  from  the 
assignment  of  P  §21  to  the  document  MK  context,  and  the  bringing 
together  of  the  two  sections  of  document  P  which  are  separated  by  it. 
This  theme  is  the  mission  of  the  disciples  and  the  attendant  persecu- 
tions. But  this  is  precisely  the  theme  of  the  paragraph  in  document 
MK  to  which  the  above  saying  belongs,  MK  13:9-13.  Shall  it  be 
held  then  that  Jesus  spoke  twice  on  this  subject?  Theoretically 
there  is  nothing  against  this  general  supposition.  The  evangelist 
Matthew  decided  to  represent  Jesus  as  treating  the  theme  once  fully, 
and  again  by  mere  brief  reference.     To  this  end  he  combined  docu- 

I  The  problems  raised  by  the  context  of  this  saying  in  document  MK  are  con- 
sidered on  pp.  79-81. 


THE  SOURCES  AND  THEIR  HISTORY  43 

ment  MK  13:9-13  with  document  P  §§20,  22  and  with  such  other 
sayings  on  the  subject  as  he  could  find  in  his  sources  from  first  to 
last,  Matt.  9 :  35 — 10: 42.  Ought  we  to  concur  in  his  judgment  on  this 
problem?  Are  the  portions  P  §§20,  22  so  bound  up  with  their  con- 
text that  it  must  be  supposed  that  they  were  spoken  at  the  indefinite 
time  indicated  by  the  P  document  ?  At  what  period  in  the  fife  of 
Jesus  is  it  most  likely  that  he  would  deal  with  the  future  of  his  dis- 
ciples, in  the  last  days  or  at  a  period  when  they  did  not  believe  that 
he  was  about  to  be  taken  away  from  them  ?  Matthew  believed  that 
P  §§28,  29  belonged  in  the  final  discourse  of  Jesus  on  the  future,  MK 
13  =  Matt.  24,  25,  and  placed  them  there.  Matt.  24:43-51.  Shall  we 
agree  with  his  judgment,  and  take  a  step  farther  by  suggesting  that  he 
would  better  have  left  MK  13 : 9-13  in  its  place  there  and  have  brought 
to  it  P  §§20,  22,  than  have  placed  both  in  connection  with  the  MK 
account  of  the  sending-out  of  the  disciples  as  he  does  ?  Does  docu- 
ment MK  record  only  a  part  of  the  final  discourse  of  Jesus  on  the 
future,  and  are  other  sections  of  that  address  in  the  last  hours  to  be 
found  at  different  points  in  the  unarticulated  but  highly  valuable  docu- 
ment P  ?  Does  the  comparison  of  the  two  above  reports  of  a  saying 
about  attitude  under  prosecution  require  that  such  a  possibility  be 
considered  ?' 

12.    The  Baptism  of  Jesus 

Document  MK  10:38,  39  Document  P  §31 

But  Jesus  said  unto  them,  Ye  know  not  what  ye  I  came  to  cast  fire  upon  the  earth;  and  what  will 

ask.     Are  ye  able  to  drink  the  cup  that  I  drink  ?  or        I,  if  it  is  already  kindled  ?     But  I  have  a  baptism 
to  be  baptized  with  the  baptism  that  I  am  baptized        to  be  baptized  with;  and  how  am  I  straitened  till  it 
with  ?     And  they  said  unto  him,  We  are  able.     And        be  accomplished ! 
Jesus  said  unto  them,  The  cup  that  I  drink  ye  shall 
drink;    and  with  the  baptism  that  I  am  baptized 
withal  shall  ye  be  baptized: 

Both  form  and  context  necessitate  the  conclusion  that  a  thought  of 
Jesus  is  expressed  here  to  which  he  gave  utterance  on  more  than  one 
occasion.  But  since  the  occasion  of  the  document  P  saying  is  not 
made  clear,  it  may  not  now  be  learned  with  certainty.  What  follows 
in  P,  Matthew  placed  with  other  sayings  that  seemed  to  deal  with  the 
period  of  the  mission.  Matt.,  chap.  10;  what  precedes,  Matthew  believed 
to  have  a  better  place  in  the  final  discourse  on  the  future,  Matt., 
chaps.  24,  25,  Since  Matthew's  treatment  of  the  mission  in  Matt., 
chap.  TO,  was  future,  and  not  present  as  in  document  MK  at  that  point, 

I  The  whole  subject  is  reviewed  on  pp.  140-49.  202-5. 


44     THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

he  involved  himself  in  no  serious  inconsistency  by  thus  separating  allied 
material  in  P.  But  in  the  process  P  §§30,  31  were  dropped  out  by 
Matthew,  the  latter  probably  for  the  same  reason  as  led  him  to  omit 
the  references  to  baptism  when  taking  over  the  document  MK  report 
as  Matt.  20:22,  23.  To  what  period  of  the  life  of  Jesus  shall  it  be 
said  that  P  §§30,  31  belong  ?  Document  P  neither  says  nor  suggests 
anything  decisive  in  answer. 

13.  The  Parable  of  the  Mustard  Seed 

DocuiiENT  MK  §23  Document  P  §37 

And  he  said,  How  shall  we  liken  the  kingdom  of  He  said  therefore.  Unto  what  is  the  kingdom  of 

God  ?  or  in  what  parable  shall  we  set  it  forth  ?     It  God  like  ?    and  whereunto  shall  I  liken  it  .•'     It  is 

is  like  a  grain  of  mustard  seed,  which,  when  it  is  like  unto  a  grain  of  mustard  seed,  which  a  man  took, 

sown  upon  the  earth,  though  it  be  less  than  all  the  and  cast  into  his  own  garden;    and  it  grew,  and 

seeds  that  are  upon  the  earth,  yet  when  it  is  sown,  became  a  tree;   and  the  birds  of  the  heaven  lodged 

groweth  up,   and   becometh  greater  than  all  the  in  the  branches  thereof, 
herbs,  and  putteth  out  great  branches;   so  that  the 
birds  of  the  heaven  can  lodge  imder  the  shadow 
thereof. 

Document  MK  and  document  M  each  contain  a  group  of  parables 
of  the  kingdom  of  God,  MK  §§20-24,  M  §§15-25.  There  are  none 
in  document  G.  Akhough  document  P  contains  a  large  number  of 
parables,  there  are  two  only  which  are  designated  as  parables  of  the 
kingdom,  those  in  P  §37.  Of  these,  that  of  the  mustard  seed  is  in  the 
MK  group  also.  This  relates  both  parables  of  P  §37  fundamentally 
to  that  MK  group.  And  since  the  setting  of  this  body  of  parables  in 
document  MK  is  so  circumstantial  and  clear,  while  the  two  in  P  have 
apparently  no  attachment  whatever  to  their  context,  our  judgment 
may  well  follow  that  of  Matthew  in  regarding  them  as  parables  of 
the  same  occasion,  spoken  in  exposition  of  "the  mystery  of  the 
kingdom." 

14.  The  First  Last  and  the  Last  First 

Document  MK  10:31  Document  P  §41 

But  many  thai  are  first  shall  be  last;  and  the  last  And  behold,  there  are  last  which  shall  be  first, 

first.  and  there  are  first  which  shall  be  last. 

The  two  contexts  are  very  different.  Luke  seems  to  have  decided 
that  having  used  the  saying  in  its  document  P  position  he  ought  not  to 
take  it  up  when  he  found  it  in  the  MK  document,  MK  10:30,  31  = 
Luke  18:30. 

15.    The  Sabbath  Question 

Document  MK  §15  Document  P  §43 

And  he  saith  unto  them.  Is  it  Lawful  on  the  sab-  And  Jesus  answering  spake  unto  the  lawyers  and 

bath  day  to  do  good,  or  to  do  harm  ?  to  save  a  life,  Pharisees,  saying,  Is  it  lawful  to  heal  on  the  sabbath, 

or  to  kill  ?  But  they  held  their  peace.  or  not  ?  But  they  held  their  peace. 


THE  SOURCES  AND  THEIR  HISTORY  45 

This  is  a  question  said  to  have  been  raised  by  Jesus  in  connection 
with  the  heahng  of  a  man  with  a  withered  hand,  document  MK,  and 
again,  document  P,  a  man  with  the  dropsy. 

16.    The  Cost  of  DisciPLEsmp 

DoruMENT  MK  8:34  Document  P  §44 

A     And  he  called  unto  him  the  multitude  with  his        A     Now  there  went  with  him  great  multitudes 
disciples,  and  said  unto  them,  and  he  turned,  and  said  unto  them, 

15  If  any  man 

Cometh  unto  me,  and  hateth  not  his  own  father, 

and  mother,  and  wife,  and  children,  and  brethren, 

and  sisters,  yea,  and  his  own  life  also,  he  cannot  be 

my  disciple. 

C  If  any  man  would        C  Whosoever  doth  not  bear  his  own 

come  after  me,  let  him  deny  himself,  and  take  up  cross,  and  come  after  me,  cannot  be  my  disciple. 

his  cross,  and  follow  me. 

It  would  seem  clear  from  a  study  of  the  whole  of  P  §44  that  Jesus 
is  endeavoring  there  to  define  the  conditions  of  discipleship  in  a  broad 
way,  and  without  special  reference  to  the  future  mission  of  those 
who  were  to  be  propagandists.  There  is  no  hint  that  the  require- 
ments outlined  are  those  special  ones  imposed  by  a  state  of  persecu- 
tion. They  are  regarded  rather  as  normal  and  constant  demands 
upon  all  of  those  who  would  be  true  followers  of  Jesus.  The  words 
are  addressed  to  "great  muhitudes"  who  are  attaching  themselves 
to  him  without  a  sense  of  what  is  involved  in  discipleship.  Similarly 
in  MK  8:34-37  Jesus  seems  engaged  in  defining  his  conception  of 
discipleship,  or,  in  impersonal  terms,  "fife."  The  above  paralleled 
saying  is  therefore  a  repeated  saying,  forming  in  each  case  a  part  of  a 
unified  paragraph  on  discipleship  or  "life."  To  this  interpretation 
there  is  perhaps  one  objection  only,  the  presence  of  MK  8:38,  which 
seems  to  narrow  the  thought  in  what  precedes  so  that  its  application  is 
primarily  to  the  state  of  persecution.  May  it  reasonably  be  said 
that,  since  MK  8:38  forms  an  obstacle  to  so  normal  an  interpretation 
of  both  MK  8:34-37  and  P  §44,  it  must  be  regarded,  as  suggested 
under  9  above,  as  a  saying  which  has  its  true  context  not  here  but  in 
P  §20  ?• 

17.     Divorce  with  Remarriage  defined  as  Adultery 

Document  MK  10:11,  12  Document  P  §52 
And  he  saith  unto  them,  Whosoever  shall   put  Every  one  that  putteth  away  his  wife,  and  mar- 
away   his  wife,   and   marry   another,   committeth  rieth  another,  committeth  adultery:    and  he  that 
adultery  against  her:    and  if  she  herself  shall  put  marrieth  one  that  is  put  away  from  a  husband 
away  her  husband,  and  marry  another,  she  com-  committeth  adultery, 
mitteth  adultery. 

'  It  is  not  thought  worth  while  to  exhibit  the  appearances  of  "He  that  hath  ears  to 
hear,  let  him  hear"  in  P  §45;   MK  §§20,  21;   M  §15. 


46  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

It  seems  difficult  to  find  the  slightest  connection  between  this  say- 
ing and  its  P  context;  indeed,  it  seems  to  have  found  about  as  unfor- 
tunate conjunction  as  possible,  since  it  comes  as  close  as  any  utterance 
of  Jesus  to  abrogating  the  law,  P  §51.  Its  setting  in  MK,  however,  is 
convincingly  historical.  But  having  used  P  as  a  whole,  Luke  did  not 
take  up  what  he  regarded  as  the  MK  equivalent,  MK  10:2-12.  As 
to  the  form  of  the  saying,  it  may  not  be  assumed  that  because  the 
P  record  is  without  suitable  setting  it  is  therefore  inferior  in  content. 
It  will  be  observed  that  the  MK  words,  "  against  her,"  materially  alter 
the  sense  of  the  saying,  reducing,  perhaps,  the  rigor  of  the  utterance. 
Shall  it  be  said  that  this  is  in  the  Hne  of  the  movement  which  is  seen 
at  its  strongest  in  Matthew,  where  in  the  use  of  this  saying  he  each 
time  modifies  its  apparent  rigor  by  adding  "saving  for  the  cause  of 
fornication,"  Matt.  5:32  =  P§52;   Matt.  ipig^MK  10:11,  12? 

18.     Occasions  of  Stumbling 

Document  MK  o  :  42  Document  P  §54 

A     And  he  said  unto  his  disciples,  It  is  impossible 
but  that  occasions  of  stumbling  should  come:  but 
woe  unto  him,  through  whom  they  come. 
B     And  whosoever  shall  cause  one  of  these  little        B     It  were  well  for  him  if  a  millstone  were  hanged 
ones  that  believe  on  me  to  stumble,  it  were  better  about  his  neck,  and  he  were  thrown  into  the  sea, 

for  him  if  a  great  millstone  were  hanged  about  his  rather  than  that  he  should  cause  one  of  these  little 

neck,  and  he  were  cast  into  the  sea.  ones  to  stumble. 

To  whom  did  Jesus  refer  by  the  phrase,  "these  httle  ones"  ?  The 
answer  is  not  made  clear  by  the  P  context;  the  MK  narrative  as 
a  whole  suggests  that  they  are  none  other  than  little  children,  MK 
9:36,  37.  Could  it  be  said  of  a  child,  of  such  an  age  that  it  might  be 
taken  in  the  arms,  that  it  is  capable  of  belief  on  Jesus — "these  little 
ones  that  believe  on  me"?  And  how  cause  so  young  a  child  "to 
stumble"  ?     By  what  use  of  hand,  foot,  or  eye,  MK  9:43-48  ?' 

19.    The  Power  of  Faith 

Document  MK  ii  :  20-23  Document  P  §55 

A     And  as  they  passed  by  in  the  morning,  they 

saw  the  fig  tree  withered  away  from  the  roots. 

And  Peter  calling  to  remembrance  saith  unto  him, 

Rabbi,  behold,  the  fig  tree  which  thou  cursedst  is 

withered  away. 
B  And  Jesus  answering  saith  unto        B     And  the  apostles  said  unto  the  Lord,  Increase 

them.  Have  faith  in  God.  our  faith. 

C  Verily  I  say  unto  you,        C  .And  llie  Lord  said.  If  ye  have  faith  as  a 

Whosoever  shall  say  unto  this  mountain.  He  thou  grain   nl    imislard  .seed,   ye  would  say  unto  this 

taken  up  and  cast  into  the  sea;  and  shall  not  doubt  .syiainiiK'  Irii',   Be  thou  rooted  up,  and  be  thou 

in  his  heart,  but  shall  believe  that  what  he  saith  planted  in  the  sea;   and  it  would  have  obeyed  you. 

Cometh  to  pass;   he  .shall  have  it. 

'  The  problems  presented  by  MK  9:36-50  are  considered  on  pp.  67-78. 


THE  SOURCES  AND  THEIR  HISTORY  47 

The  saying  is  definitely  related  to  an  event  in  document  MK;  can 
the  same  be  said  of  document  P  ?  Is  faith  asked  for  in  P  in  order  to 
be  able  to  forgive  an  offender  seven  times,  P  §54?  If  so,  does  the 
kind  of  power  in  faith  which  Jesus  describes  meet  that  moral  need? 
Does  the  designation  of  the  disciples  as  "apostles"  suggest  that  this 
introduction,  portion  B,  is  of  late  origin  ?  Does  "  the  Lord,"  portion 
C,  suggest  the  same  ?  In  connection  with  the  withering  of  a  tree 
(portion  A),  would  it  be  more  natural  for  Jesus  to  define  greater  power 
by  reference  to  a  greater  act  on  a  like  object  (portion  C  of  document 
P),  rather  than  by  reference  to  the  removal  of  a  mountain  (portion  C 
of  document  MK)  ?  What  relation  does  what  follows  in  P  §56  bear 
to  this  saying  ?  Luke  seems  to  have  believed  that  P  and  MK  refer 
to  one  event,  for,  having  used  P  §55,  he  omitted  MK  11:20-25. 
Matthew,  on  the  other  hand,  finds  a  place  for  P  by  substitutmg  it, 
modified  by  MK,  at  Matt.  17:20  for  MK  9:29. 
20.    The  Way  of  Life 

DOCUMENT  MK  8  :  35-37  DocuMEKT  P  §60 

gospel's  shall  save  it.  For  what  doth  it  profat  a 
man,  to  gain  the  whole  world,  and  forfeit  his  life  ? 
For  what  should  a  man  give  in  exchange  for  his  life  t 

This  is  a  pregnant  saying  which,  from  its  very  nature,  one  would 
expect  to  find  repeated  in  the  discourses  of  Jesus.  In  document  MK 
it  is  part  of  a  strong  and  searching  definition  of  the  conditions  of  dis- 
cipleship.  But  is  it  intelligible  in  its  P  context?  There  it  cannot 
possibly  mean  more  than  the  life  of  the  body,  it  would  seem.  And 
even  restricted  to  that,  what  meaning  has  it  in  the  light  of  that  context  ? 
Have  its  two  parts  any  real  relation  to  the  conditions  which  that  para- 
graph is  describing?  Does  this  appearance  of  the  saying  in  a  con- 
text so  foreign  indicate  that,  at  the  most,  it  received  in  the  early 
apostolic  age  an  application  to  the  body  alone  ?  And  does  this  account 
for  the  addition  to  this  saying  in  document  MK  of  other  sayings  of 
Jesus  which  really  were  intended  by  Jesus  to  have  reference  to  perse- 
cution, namely,  MK  8:38  =  P  §20  end?' 

X  These  and  related  questions  are  considered  on  p.  130,  n.  i.  In  that  connection 
there  is  brought  under  review  the  words  of  document  P  §60,  "But  first  must  he  suffer 
many  things  and  be  rejected  of  this  generation,"  words  which  deal  with  a  subject 
treated  by  Jesus  in  document  MK  8:31;  9:31;   10:33. 


48  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

21.  The  Law  of  Increase  and  Decrease 

Document  MK  4:25                        Document  P  §64  DocuiiENr  M  §25 

For  he  that  hath,  to  him  shall        I    say    unto    you.    that    unto  For  unto  every  one  that  hath 

be  given:    and  he  that  hath  not,    every    one    that    hath    shall    be  shall  be  given,  and  he  shall  have 

from   him   shall   be   taken   away    given-,  but    from   him   that   hath  abundance:    but   from  him   that 

even  that  which  he  hath.                    not.    even    that    which    he    hath  hath  not,  even  that  which  he  hath 

shall  be  taken  away  from  him.  shall  be  taken  away. 

This  saying  appears  in  documents  M  and  P  as  an  integral  part  of 
the  parable  of  the  Pounds  or  Talents.  It  is  quite  as  intimately 
bound  up  with  the  paragraph  in  which  it  appears  in  document  MK. 
In  all  documents  it  has  reference  to  the  use  by  the  disciples  of  their 
powers. 

22.  The  Rise  of  Messlanic  Claimants 

DoctJMENT  MK  13:21  Document  P  §60 

And  then  if  any  man  shall  say  unto  you.  Lo,  here  And  they  shall  say  to  you,  Lx),  there!   Lo,  here! 

is  the  Christ;  or,  Lo,  there;   believe  i/ not :  go  not  away,  nor  follow  after //few; 

As  the  records  now  stand,  this  saying  has  a  place  in  two  widely 
separated  and  very  different  contexts.  In  document  MK  it  is  a  part 
of  the  final  discourse  on  the  future ;  in  document  P  it  occurs  in  a  para- 
graph which  is  connected  with  the  answer  of  Jesus  to  the  question  of 
the  Pharisees  about  the  coming  of  the  kingdom  of  God.  Evidently 
the  saying  refers  in  both  settings  to  the  same  future  condition,  a  his- 
torical situation  seen  and  forecast  by  Jesus.  Is  it  to  be  regarded  as  a 
repeated  saying,  spoken  under  different  circumstances  and  as  a  part 
of  different  prophetic  utterances  ?  Or  is  it  possible  that  between 
P§6o  and  the  thirteenth  chapter  of  document  MK  there  is  some 
historical  relationship  which  has  been  obscured  by  the  settings  of 
document  P  ?  Was  P  §60  so  certainly  spoken  as  the  outcome  and 
continuation  of  the  situation  in  P  §59  that  it  would  be  an  act  of  his- 
torical violence  to  separate  them  and  assign  them  to  different  occa- 
sions ?  Is  it  true  that  the  bond  between  P  §59  and  P  §60  goes  deeper 
than  the  presence  in  both  of  the  phrase  "Lo,  there!  Lo,  here!"? 
Are  the  document  P  settings  of  the  sayings  of  Jesus  as  a  whole  so 
historically  convincing  that  a  time  relationship  must  be  conceded  to 
exist  between  the  saying  to  the  Pharisees  in  P  §  59  and  that  to  the 
disciples  in  P  §60? 

23.    The  Day  of  the  Son  of  Man 

Document  MK  13:15,  16  Document  P  §60 

And  let  him  that  is  on  the  housetop  not  go  down.  In  that  day,  he  which  shall  be  on  the  housetop, 

nor  enter  in,  to  take  anything  out  of  his  house:  and  and  his  goods  in  the  house,  let  him  not  go  down  to 

let  him  that  is  in  the  field  not  return  back  to  take  take  them  away:   and  let  him  that  is  in  the  field  like- 

his  doke.  wise  not  return  back. 


THE  SOURCES  AND  THEIR  HISTORY  49 

In  document  MK  this  saying  is  applied  to  the  destruction  of 
Jerusalem;  in  document  P  it  forms  a  part  of  the  vivid  description  of 
the  day  of  the  Son  of  man.  To  which  of  these  is  it  more  appropriate  ? 
Can  any  reasonable  meaning  be  found  for  it  in  its  document  MK 
setting  ?  Does  the  siege  of  a  city  come  upon  men  so  suddenly,  and 
at  once  so  shut  off  all  opportunity  for  provision  in  behalf  of  flight  that 
men  must  simply  stand  fixed  in  the  spot  where  they  are  when  the 
dread  hour  falls  upon  them  ?  Does  an  army  arise  as  by  magic  and 
surround  a  city  even  while  the  farmer  is  absent  from  the  city  upon  his 
farm,  so  that  he  may  not  return  from  the  field  except  at  the  risk  of  his 
life  ?  As  an  integral  part  of  the  intended  portrayal  of  the  day  of  the 
Son  of  man,  primarily  characterized  by  suddenness  and  instan- 
taneousness,  this  saying  is  intelligible  and  most  impressive.  It  seems 
difficult  to  affirm  the  same  of  it  when  made  a  portion  of  definite  instruc- 
tions as  to  a  mode  of  procedure  in  the  time  of  the  siege  of  Jerusalem. 
The  evangelist  Luke  seems  to  have  felt  the  incongruity  of  the  saying 
in  its  document  MK  context,  for  he  rewrites  it  at  that  point  in  such 
manner  as  to  frame  really  practicable  injunctions  for  a  state  of  siege, 
Luke  21:21.  Ought  the  presence  of  this  saying  in  document  MK 
to  be  regarded  as  another  indication  that  there  is  some  historical  rela- 
tion between  the  discourse  in  P  §60  and  that  in  the  thirteenth  chapter 
of  document  MK  ?  The  fact  that  the  saying  is  preserved  in  this  dis- 
course of  MK,  despite  its  lack  of  relation  to  the  immediate  context 
given  it  there,  suggests  strongly  that  the  saying  does  belong  to  that 
discourse,  and  needs  only  some  shift  of  location  within  the  discourse  in 
order  to  be  fitting  and  intelligible.  But  where  in  that  discourse  as  it 
now  stands  in  the  thirteenth  chapter  of  document  MK  can  the  saying 
be  placed  with  satisfying  resufis?  That  document  P§6o  and  the 
thirteenth  chapter  of  document  MK  should  have  two  sayings  in  com- 
mon, and  that  one  of  these  is  appropriate  to  P  but  out  of  place  in  MK, 
seem  hardly  to  be  without  some  real  significance  as  to  a  historical 
relationship  between  these  now  separated  portions.  The  evangeUst 
Matthew  certainly  thought  that  they  ought  to  be  regarded  as  parts 
of  one  discourse,  for  he  distributed  P  §60  through  his  report  of  this 
final  discourse,  Matt.,  chap.  24.' 

I  For  an  exhibit  of  the  distribution,  see  pp.  64-67. 


5©     THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

§5.  Results  of  Comparison  of  Document  with  Document 
At  the  opening  of  the  section  on  the  comparison  of  document  with 
document,  it  was  proposed  to  bring  under  review  all  passages  which 
occur  in  more  than  one  document.  This  has  now  been  fully  done. 
It  was  said  that  such  a  comparison  would  yield  resuhs  bearing  directly 
upon  the  teaching  of  Jesus  about  the  future.  That  this  is  the  case 
will  become  more  apparent  in  subsequent  discussions.  At  this  point, 
however,  there  may  be  summarized  certain  constructive  suggestions 
which  have  resulted  from  the  comparative  study. 

1.  Wherever  documents  G  and  MK  have  material  in  common,  and 
thus  a  basis  for  comparison,  document  G  makes  the  impression  of 
being  nearer  to  the  facts  than  document  MK.  The  document  G 
record  of  the  message  of  John,  of  the  opening  method  and  message  of 
Jesus,  of  the  manner  in  which  Jesus  attached  followers  to  himself,  of 
the  location  of  the  saying  about  "what  measure  ye  mete,"  all  seem  to 
be  more  intelligible  and  historical  than  those  of  document  MK. 

2.  At  such  points  as  it  is  possible  to  compare  documents  G  and  M, 
the  superiority  seems  to  be  on  the  side  of  document  G.  The  Beati- 
tudes of  M  have  a  form  which  it  is  more  natural  to  regard  as  deriva- 
tive than  that  of  G;  M  presents  a  larger  number.  In  the  contrasts 
with  the  Old  Testament  law,  G  seems  the  more  faithful  in  preserving 
the  hard  sayings,  but  is  less  orderly  than  M.  To  the  contrast  of  the 
good  and  the  corrupt  tree  M  appears  to  have  given  an  eschatological 
addition. 

3.  All  indications  tend  in  the  direction  of  lessening  the  worth  which 
is  to  be  attached  to  the  order  of  events  and  the  setting  of  sayings  as 
they  appear  in  document  P.  The  introductions  which  that  docu- 
ment supphes  to  both  narrative  and  discourse  have  elements  which 
suggest  a  late  rather  than  an  early  period  in  the  history  of  the  tradition. 

4.  Certain  sayings  which  are  hardly  intelligible  in  one  docu- 
ment have  such  a  setting  in  another  that  they  are  easy  of  understand- 
ing. It  seems  fair  to  assume,  therefore,  that  these  are  not  repeated 
sayings,  but  sayings  which  in  the  context  where  they  are  difficult  of 
interpretation  are  not  in  their  true  setting. 

5.  Certain  parables  seem  to  have  found  a  place  in  two  different 
documents,  but  in  each  document  contain  elements  not  appearing  in 
the  other.     These  extra  elements  seem  to  be  additions  adapting  the 


THE  SOURCES  AND  THEIR  HISTORY  51 

parable  to  the  setting  given  it  by  the  document,  or  additions  adapting 
the  parable  to  the  seeming  tendency  of  the  document,  for  example,  the 
eschatological  trend  of  document  M. 

6.  That  there  is  an  eschatological  tendency  in  document  M  finds 
support  not  only  in  these  apparent  additions  to  parables,  but  also  in 
the  eschatological  conclusion  to  the  Sermon  on  the  Mount,  and  in  the 
same  type  of  close  to  the  discourse  against  the  Pharisees.  If,  further, 
there  be  made  an  examination  of  such  parts  of  document  M  as  have 
not  yet  been  brought  under  review,  it  will  be  observed  that  it  is  this 
document  which  supplies  the  most  extended  eschatological  statement 
found  in  the  Synoptic  Gospels,  M  §26,  and  that  it  reports  two  par- 
ables from  Jesus,  the  reputed  interpretations  of  which  by  Jesus  are 
wholly  eschatological  in  content,  M§§i5,  18. 

7.  There  are  evidences  within  several  documents  of  the  tendency 
to  be  affected  by  history  as  it  actually  developed.  Thus  document 
MK  represents  John  the  Baptist  as  promising  that  the  Christ  would 
baptize  with  the  Holy  Ghost;  it  credits  to  Jesus  as  his  opening  mes- 
sage a  statement  as  to  impending  crisis  which  is  not  derivable  from 
the  definitely  placed  sayings  of  Jesus  previous  to  the  latest  period 
in  his  ministry.  Certain  non-paralleled  portions  of  the  reports  of  the 
parables  seem  to  be  the  outgrowth  of  the  desolation  wrought  by  the 
Roman  war.  The  persecutions  suffered  by  the  early  Christian  com- 
munity seem  to  be  reflected  in  the  tendency  to  interpret  the  sayings  of 
Jesus  about  the  loss  of  "life"  as  referring  solely  to  the  death  of  the 
body,  and  in  the  consequent  addition  to  these  sayings  of  other  sayings 
of  Jesus,  spoken  on  a  different  occasion,  which  have  power  to  steady 
the  believer  under  persecution,  for  example,  the  attachment  of  MK 
8:38 — 9:1  to  MK  8:34-37.  Shall  it  be  said  that  the  great  length  of 
the  last  Beatitude  in  document  G,  its  future  tense  while  the  other 
Beatitudes  are  of  the  present,  its  use  by  the  evangelist  Matthew, 
although  he  already  had  its  equivalent  in  the  last  Beatitude  of  docu- 
ment M,  all  are  the  results  of  the  actual  history  of  the  early  com- 
munity ?  Did  the  desire  to  find,  in  the  words  of  Jesus,  comfort  under 
drastic  persecution  lead  to  the  repetition  of  those  words  under  forms 
closely  adapted  to  the  experiences  actually  being  undergone  ?  And 
when  the  words  came  to  take  hterary  form,  did  they  retain  these  adap- 
tations ? 


52     THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

8.  Document  P  contains  a  considerable  body  of  sayings  of  Jesus 
about  the  future  which  the  evangehst  Matthew  has  distributed  between 
two  discourses,  that  on  the  mission  of  the  disciples,  Matt.,  chap.  lo, 
and  that  on  the  future  in  general,  :Matt.,  chaps.  24,  25.  Since  the 
former  discourse  receives  from  Matthew  a  wholly  forward  cast,  there 
is  no  resultant  modification  of  the  thought  of  Jesus  in  Matthew's 
taking-over  of  the  P  paragraphs.  But  it  is  a  question,  to  be  decided 
by  subsequent  study,  what  was  the  actual  occasion  of  the  speaking  of 
these  portions  of  document  P  by  Jesus,  P  §§6,  20,  22,  27-32,  44B. 
The  absence  of  contextual  relations  in  many  parts  of  P,  and  the  ap- 
parently artificial  junctions  at  some  other  places,  suggest,  if  they  do 
not  demand,  some  attempt  at  a  redistribution  of  these  sayings. 

9.  The  convergence  of  several  independent  results  of  documentary 
comparison  upon  document  MK  at  MK  9:36-50  suggests  that  the 
difficulties  to  interpretation  which  that  portion  of  document  MK 
presents  are  the  outcome  of  a  certain  confusion  there  of  material  which 
properly  belongs  to  other  periods  in  the  career  of  Jesus. 

§6.     Gospel  compared  with  Document 

Document  :M  was  used  by  Matthew  only;  our  knowledge  of  its 
limits  and  form  are  derivable  only  from  a  study  of  that  gospel.  It  is 
not  possible,  therefore,  to  determine  the  degree  of  Matthew's  faithful- 
ness in  transcription  from  document  :M  by  comparative  study.  Docu- 
ment G  was  used  by  both  Matthew  and  Luke,  the  former  omitting 
some  parts  of  it.  A  close  study  of  what  both  have  drawn  from 
document  G  will  satisfy  one  that  the  paralleled  material  is  substantially 
the  same  in  content,  that  is,  both  were  faithful  to  their  source.  Luke 
used  document  P  as  a  whole;  Matthew  used  it  in  part  and  by 
distribution.  How  determine  which,  if  either,  was  more  faithful  to 
his  P  source  ?  If  they  differ,  there  is  no  external  standard  to  which 
appeal  may  be  made.  Judgment  as  to  which  is  the  more  authentic 
form  of  any  saying  taken  by  both  from  document  P  must  rest,  it  would 
seem,  largely  on  internal  evidence,  except  as  such  evidence  may  be 
corrigible  by  some  discoverable  tendency  in  one  or  the  other  evangelist. 
It  may  not  be  asserted  in  advance  which  evangehst  will  have  the  say- 
ing in  its  more  nearly  original  form.     Thus : 


THE  SOURCES  AND  THEIR  HISTORY  53 

Matthaean  P  Lukan  P 

But  if  I  by  the  Spirit  of  God  cast  out  devils,  But  if  I  by  the  finger  of  God  cast  out  devils, 

then  is  the  kingdom  of  God  come  upon  you.  then  is  the  kindgom  of  God  come  upon  you. 

Matthafan  P  Lukan  P 

If  ye  then,  being  evil,  know  how  to  give  good  gifts  If  ye  then,  being  evil,  know  how  to  give  good 

unto  your  children,  how  much  more  shall   your  gifts  unto  your  children,  how  much  more  shall  your 

Father  which  is  in  heaven  give  good  things  to  heavenly  Father  give  the  Holy  Spirit  to  them 

them  that  ask  him  ?  that  ask  him  ? 


Here  the  same  tendency  has  been  at  work,  now  in  the  one  gospel,  now 
in  the  other.  It  is  the  hke  tendency  which  in  document  MK  repre- 
sents John  the  Baptist  as  defining  the  work  of  the  Christ  in  terms  of 
a  baptism  "with  the  Holy  Spirit." 

In  the  case  of  the  use  of  document  MK  by  the  two  later  evangelists, 
there  is  an  entirely  different  situation,  for  we  have  the  document  itself 
as  well  as  the  derivative  gospels.  It  is  possible  to  test  the  faithful- 
ness of  Matthew  and  Luke  here  with  more  thoroughness,  and  almost 
wholly  by  an  objective  standard. 

In  the  comparison  of  document  with  document  in  the  preceding  §  5 
there  was  brought  under  review  every  passage  which  the  documents 
have  in  common.  Obviously  it  is  neither  practicable  nor  desirable  to 
attempt  the  same  in  a  comparison  of  gospel  with  document.  It  is 
proposed  to  study  those  passages  only  which  contain  teaching  of  Jesus 
on  the  future,  the  theme  of  the  present  work.  The  object  of  this  com- 
parison of  gospel  with  document  is  the  determination  of  the  most 
authentic  attainable  form  of  the  sayings  of  Jesus  about  the  future,  if 
it  should  prove  that  gospel  departs  from  document  in  any  particulars. 

The  common  faithfulness,  in  all  substantial  details,  of  Matthew 
and  Luke  to  document  G  has  been  affirmed.  Though  passages  have 
been  cited  to  show  differences  in  the  two  reports  of  the  document  P 
sayings,  it  will  be  evident  to  one  who  will  make  the  examination  that, 
for  the  most  part,  the  divergences  of  Matthew  and  Luke  in  their  docu- 
ment P  portions  are  of  a  minor  character,  except,  of  course,  in  the 
entirely  different  setting  given  them  by  Matthew.  Similarly,  if  one 
will  go  carefully  through  all  portions  of  the  gospels  derived  from 
document  MK,  the  dominant  impression  brought  away  from  such  a 
study  will  be,  it  seems  safe  to  predict,  a  conviction  of  the  essential 
faithfulness  of  the  evangelists  to  their  document  MK.  Of  the  two,  it 
will  be  found  that  Matthew  stands  closer  in  verbal  likeness,  on  the 
whole,  to  our  present  MK  than  does  Luke.      This  suggests  that 


54  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

either  Luke  transcribed  from  his  document  MK  with  greater  freedom 
than  did  Matthew,  or  Matthew  used  a  copy  of  document  MK  more 
nearly  like  the  copy  which  has  come  down  to  us  than  that  to  which 
Luke  had  access.  No  critical  assumption  would  be  less  warranted 
than  that  document  MK  remained  static  through  the  period  of  gospel 
formation.  Much  more  probable  is  it  that  document  MK  was  in  a 
more  or  less  fluid  state  in  the  years  within  which  the  production  of  the 
gospels  of  Matthew  and  Luke  belongs.  The  preface  of  Luke  testifies 
to  the  state  of  gospel  tradition  at  the  time  when  he  undertook  his 
editorial  task.  We  do  not  know  where  either  Matthew  or  Luke  were 
produced,  nor  the  length  of  time  that  separated  the  work  of  the  first 
and  third  evangeHsts.  Neither  can  we  say  with  assurance  which  of  the 
two  was  brought  forth  first.  Certain  internal  bases  of  judgment 
there  are,  but  these  are  hardly  of  a  nature  to  constitute  a  convincing 
and  final  argument. 

There  is  need,  therefore,  constantly  to  hold  in  mind  that  in  hand- 
ling our  present  Gospel  of  ]\Iark  we  are  not  dealing  with  a  document 
which  is  in  ever>'  verbal  detail  precisely  the  document  MK  used  by 
Matthew  and  Luke,  or  by  either  one  of  them.  That  would  be  to 
presuppose  an  attitude  toward  gospel  material  in  the  age  of  Matthew 
and  Luke  which  is  not  only  unsupported  by  available  testimony  but 
is  in  opposition  to  all  ascertainable  facts  for  a  period  decades  after 
Matthew  and  Luke.'  That  which  has  been  said  about  the  docu- 
ment MK  in  its  relation  to  the  present  Gospel  of  IMark  and  to  the  gos- 
pels of  Matthew  and  Luke  holds,  with  certain  modifications,  in  the 
case  of  document  P.  We  know  nothing  of  the  history  of  document  P 
from  external  sources,  and  can  be  sure  only  that  it  was  current  in  an 
age  when  the  gospel  tradition  was  in  the  process  of  growth  and  adapta- 
tion. It  would  be  highly  arbitrary  to  assume  that  ever}^  diver- 
gence between  the  Matthaean  and  the  Lukan  report  on  the  form 
of  the  sayings  taken  from  document  P  is  the  result  of  editorial  work 
by  one  or  the  other  of  the  evangeHsts.  Quite  as  likely  is  it  that  docu- 
ment P  underwent  changes  during  its  history,  and  that  it  came  to  each 
evangelist  with  different  divergences  from  the  common  document 
which  formed  the  original  of  the  two  copies  used  by  the  evangeHsts. 

'  See  Hobson,  The  Diatessaron  of   Tatian  and  the  Synoptic  Problem,  Chicago, 
1904. 


THE  SOURCES  AND  THEIR  HISTORY  55 

In  the  determination  of  the  original  form  of  a  saying  from  document 
P  which  is  differently  reported  by  the  evangeUsts,  while  the  appeal 
must  be  mainly  to  internal  evidence,  the  judgment  so  based  ought  to 
have  grounds  other  than  in  the  single  passage  under  examination. 

If  one  were  to  raise  the  question  theoretically,  in  advance  of  any 
examination  of  the  facts,  as  to  what  class  in  the  sayings  of  Jesus  was 
most  hkely  to  undergo  change  and  modification  in  the  course  of  trans- 
mission, it  can  hardly  be  doubted  what  the  answer  would  be.  Those 
sayings  of  Jesus  which  dealt  with  the  future,  especially  the  future 
bounded  by  the  hfetime  of  his  hearers,  would  be  less  hkely  to  retain 
the  form  given  them  by  Jesus  than  sayings  which  had  to  do  with  other 
general  or  particular  moral  or  religious  problems.  This  may  be 
stated  another  way  by  affirming  that,  where  Jesus  formulated  pro- 
phetic forecasts  dealing  with  the  near  future,  his  words  in  transmis- 
sion would  be  subjected  to  two  strongly  modifying  influences,  the 
active  hopes  and  longings  of  his  disciples,  and  the  course  of  history  as 
it  actually  did  develop.  That  these  influences  did  modify  may  not 
be  asserted  in  advance;  that  they  would  be  likely  to  modify  must  be 
recognized.  To  suppose  modification  is  not  to  assume  that  it  must 
be  foredetermined  and  conscious.  Changes  in  the  form  of  sayings, 
even  very  considerable  changes,  are  not  always  the  product  of  inten- 
tional, purposeful  modification. 

/.     The  MaUhaean  P  compared  with  the  Lukan  P 

I.    The  Faithful  and  Wise  Steward  or  Servant 

Lukan  P  §29  Matthaean  P 

a     Who,  then  is  the  faithful   and  wise  steward,  A     Who  then   is  the  faithful   and  wise  servant, 

whom  his  lord  shall  set  over  his  household,  to  give  whom  liis  lord  hath  set  over  his  household,  to  give 

them  their  portion  of  food  in  due  season  ?     Blessed  them  thtir  food  in  due  season?     Blessed  is  that 

is  that  servant,  whom  his  lord  when  he  Cometh  servant,  whom  his  lord  when  lie  cometh  shall  find 

shall  find  so  doing.     Of  a  truth  I  say  unto  you,  that  so  doini;.      Verily  I  say  unto  you,  that  he  will  set 

he  will  set  him  over  all  that  he  hath.     But  if  that  him  over  all  that  he  hath.     But  if  that  evil  servant 

servant  shall  say  in  his  heart,  My  lord  delayeth  shall  say  in  his  heart.  My  lord  tarrieth;   and  shall 

his  coming;    and  shall  begin  to  beat  the  men-  begin  to  beat  his  fellow-servants,  and  shall  eat  and 

servants  and  the  maidservants,   and  to  eat  and  drink  with  the  drunken;    the  lord  of  that  servant 

drink,  and  to  be  drunken;   the  lord  of  that  servant  shall  come  in  a  day  when  he  e.tpecteth  not.  and  in 

shall  come  in  a  day  when  he  e.xpectcth  not,  and  an  hour  when  he  knoweth  not,  and  shall  cut  him 

in  an  hour  when  he  knoweth  not.  and  shall  cut  asunder,  and  appoint  his  portion  with  the 
him  asunder,  and  appoint  his  portion  with  the 
unfaithful. 

B  hypo- 

crites:   there  shall  be  the  weeping  and  gna.shing  of 
teeth. 

Whence  the  addition  found  in  the  Matthaean  version,  portion  B, 
of  the  parable  ?  Is  it  a  natural  part  of  the  parable  ?  Was  the  servant 
hypocritical,  or  merely  unfaithful  ?     Could  any  man  consign  another 


56     THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

to  the  fate  implied  in  the  Matthaean  addition,  portion  B  ?  Does  that 
addition  arise  from  the  fact  that  for  "the  lord"  of  the  parable  there 
had  been  substituted  the  Lord  of  heaven  in  the  mind  of  the  transcriber, 
and  that  his  thought  was  fixed  upon  the  return  of  that  Lord  rather  than 
upon  an  accurate  transcription  of  the  parable  ?  By  this  Matthaean 
addition  the  parable  becomes  strictly  eschatological  in  appHcation. 
It  will  be  recalled  that  already  two  parables  have  been  found  in  the 
Gospel  of  jMatthew  which  show  eschatological  additions  when  com- 
pared with  the  same  parables  as  reported  in  document  P.  These 
parables,  the  Talents  and  the  Marriage  Feast,  II:C:i,  2  of  §4  above, 
are  from  document  M.  The  Gospel  of  Matthew  seems,  therefore,  to 
have  eschatological  additions  to  parables  both  when  those  parables 
come  from  M  and  when  from  P. 

2.    The  Antithesis  to  the  Kingdom  of  God 

LuKAN  P  §40  Matthaean  P 

There  shall   be  the  weeping  and  gnashing  of  And  I  say  unto  you,  that  many  shall  come  from, 

teeth,  when  ye  shall  see  Abraham,  and  Isaac,  and  the  east  and  the  west,  and  shall  sit  down  with  Abra- 

Jacob,  and  all  the  prophets,  in  the  kingdom  of  God,  ham,  and  Isaac,  and  Jacob,  in  the  kingdom  of 

and  yourselves  cast  forth  without.     And  they  shall  heaven:  but  the  sons  of  the  kingdom  shall  be  cast 

come  from  the  east  and  west,  and  from  the  north  forth  into  the  outer  darkness:   there  shall  be  the 

and  south,  and  shall  sit  down  in  the  kingdom  of  weeping  and  gnashing  of  teeth. 
God. 

What  human  feeHng  is  expressed  by  "the  weeping  and  gnashing 
of  teeth"  in  the  Lukan  P  ?  Envious  anger,  is  it  not  ?  What  feeling 
by  the  Matthaean  P  ?  Physical  anguish,  is  it  not  ?  Does  not  this 
difference  change  the  thought  essentially?  The  antithesis  to  "the 
kingdom  of  God"  in  the  Lukan  P  is  simply  "without;"  in  the  Mat- 
thaean version  it  is  "the  outer  darkness:  there  shall  be  the  weeping 
and  gnashing  of  teeth."  In  other  words,  the  phrase  "the  weeping 
and  gnashing  of  teeth"  is  brought  by  Matthew  into  an  eschatological 
service.  In  the  Lukan  P  it  seems  to  mean  no  more  than  it  does  in 
Acts  7 :  54. 

Outside  of  the  Lukan  P  §40,  this  phrase  occurs  only  in  the  Gospel 
of  Matthew,  where  it  appears  six  times.  One  of  these  is  the  above; 
another  is  that  in  the  parable  of  the  Faithful  and  Wise  Steward  just 
considered,  I:i  above;  two  more  are  in  the  additions  to  the  parables 
of  the  Talents  and  Marriage  Feast,  §  4:II:C:i,  2;  the  remaining 
two  are  in  the  conclusions  to  the  expositions  of  the  parables  in  docu- 
ment M  §§i6,  18.  Stated  by  documents,  it  occurs  four  times  in  M, 
M  §§15,  18,  23,  25,  and  twice  in  the  Matthaean  version  of  document 


THE  SOURCES  AND  THEIR  HISTORY  57 

P,  always  in  an  eschatological  sense.  Its  only  use  as  a  non-eschatologi- 
cal  term  is  in  its  single  appearance  outside  of  the  Gospel  of  Matthew, 
Lukan  P  §40.  How  account  for  these  phenomena  ?  By  assuming 
that  the  four  were  in  document  M  as  it  came  to  Matthew,  and  that  he 
changed  P  under  the  influence  of  M  ?  By  the  theory  that  all  were 
derived  by  Matthew  from  the  single  non-eschatological  instance  in 
P  ?  By  assuming  that  they  were  neither  in  M  nor  were  added  by  the 
evangelist  Matthew,  but  were  added  by  subsequent  editors  of  the 
Gospel  of  Matthew  ?  A  decision  is  inadvisable  without  a  wider 
basis  for  deduction.  That  which  is  certain  is  that  the  Gospel  of 
Matthew  presents  at  these  points  eschatological  features  which  are 
not  supported  by  the  other  witnesses  to  the  sayings  of  Jesus. 
3.    The  Blasphemy  against  the  Holy  Spirit 

Lukan  P§2i  Matthaean  P 

A     And  every  one  who  shall  speak  a  word  against        A     And  whosoever  shall  speak  a  word  against  the 
the  Son  of  man,  it  shall  be  forgiven  him:    but  Son  of  man,  it  shall  be  forgiven  him;   but  whoso- 

unto   him   that    blasphemeth   against   the   Holy  ever  shall  speak  against  the  Holy  Spirit,  it  shall  not 

Spirit  it  shall  not  be  forgiven.  be  forgiven  him, 

B  neither  in  this  world,  nor  in  that 

which  is  to  come. 

Is  the  Matthaean  addition  in  this  case  one  more  instance  of  the 
tendency  in  the  Gospel  of  Matthew  to  give  sayings  of  Jesus  an  eschato- 
logical cast  ?  Wliy  this  reference  in  portion  B  to  the  two  aeons,  unless 
the  writer  is  moved  by  certain  preconceptions  about  hfe  in  two  time 
periods  ?  What  place  did  this  idea  have  in  that  Jewish  thought  con- 
temporary with  the  production  of  the  Gospel  of  Matthew  ?  Is  its 
presence  here  to  be  accounted  for  by  its  currency  in  certain  circles  of 
Christian  thought  which  were  under  the  dominance  of  Jewish  expec- 
tations ?  Whatever  the  decision  as  to  its  origin,  certain  it  is  that  it 
adds  something  to  the  thought  of  Jesus  as  originally  expressed.' 
4.    The  Nature  of  the  Sign  of  Jonah 

Lukan  P§  16  Matthaean  P 

A     And  when  the  multitudes  were  gathering  to-  A     But   he   an.><wered   and   said   unto   them,    An 

gether  unto  him,  he  began  to  say,  This  generation  evil  and  adulterous  generation  seeketh  after  a  sign; 

is  an  evil  generation:  it  seeketh  after  a  sign;   and  and  there  shall  no  sign  be  given  to  it  but  the  sign  of 

there  shall  no  sign  be  given  to  it  but  the  sign  of  Jonah  the  prophet: 

Jonah.  B                                   for  as  Jonah  was  three  days 

B               For  even  as  Jonah  became  a  sign  unto  and  three  nights  in  the  belly  of  the  whale;  so  shall 

the  Ninevites,  so  shall  also  the  Son  of  man  be  to  the  Son  of  man  be  three  days  and  three  nights  in 

this  generation.  the  heart  of  the  earth. 

I  Since  Matthew  made  at  this  point  in  his  gospel  a  junction  of  this  saying  from 
P  §21  with  document  MK  §i8E  (Matt.  12:31,  32),  it  may  be  suggested  that  this  addi- 
tion is  the  bringing-down  of  the  closing  words  of  MK  §i8E.  In  that  case  the  simple, 
o^K€x«'  dc^eo-iJ'  els  rbv  aldva,  aXKa  tvoxos  f<TTai  alojplov  a.napTriiJ.aTos,  of  document  MK 
becomes,  under  the  hands  of  Alatthew,  ovk  atped-qaiTai  aim^  oUn  iv  rovrtf  t^  aiwvi  oUre 


58  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

In  document  P  §i6N  it  is  made  clear  that  the  sign  of  Jonah  to 
which  Jesus  referred  was  his  prophetic  activity  in  the  form  of  a  pro- 
claimed message.  Such  a  sign  from  himself  is  the  only  sign  which 
Jesus  will  vouchsafe  to  those  who  make  the  request.  Even  as  Jonah 
became  a  sign  by  his  message,  Jesus  became  a  sign  to  his  generation, 
P  §i6L.  But  in  the  place  of  this  simple  idea  there  is  substituted  by 
Matthew,  in  taking  over  this  passage,  a  prophecy  by  Jesus  of  his  own 
resurrection.  This  is  a  striking  instance  of  the  effect  of  history,  as 
actually  experienced,  upon  the  form  of  a  saying  of  Jesus  which  in  its 
original  wording  did  not  have  a  reference  to  the  future. 
5.    The  Return  of  the  Unclean  Spirit 

LUKAN  P§i6  -Matthaean  P 

A     The  unclean  spirit  when  he  is  gone  out  of  the  A     But  the  unclean  spirit,  when  he  is  gone  out  of 

man,   passeth  through  wateriess  places,   seeking  the  man,  passeth  througn  waterless  places,  seek- 

resf    and  finding  none,  he  saith,  I  will  turn  back  ing  rest,  and  findeth  it  not.     Then  he  saith,  I  will 

unto  mv  house  whence  I  came  out.     And  when  return  into  my  house  whence  I  came  out;    and 

he  is  come    he  findeth  it  swept  and  garnished.  when  he  is  come,  he  hndeth  it  empty,  swept,  and 

Then  eoeth  he,  and  taketh  to  him  seven  other  garnished.     Then  goeth  he,  and  taketh  with  him- 

spirits  more  e\nl  than  himself;   and  thev  enter  in  self  seven  other  spirits  more  evil  than  himself, 

and  dwell  there:  and  the  last  state  of  that  man  and  they  enter  in  and  dwell  there;    and  the  last 

becometh  worse  than  the  first.  state  of  that  man  becometh  worse  than  the  farst. 

B  Even  so  shall  it  be  also  unto  this  evil  generation. 

The  ^Slatthaean  addition  in  the  last  paragraph  was  seen  to  be  the 
result  of  the  resurrection  experience.  May  that  in  portion  B  here  be 
regarded  as  the  outcome  of  the  sad  history  through  which  the  Jewish 
people  were  passing  between  the  death  of  Jesus  and  the  destruction 
of  Jerusalem  ?  or  perhaps,  indeed,  of  the  destruction  of  Jerusalem 
itself  ?  In  any  event,  it  is  a  forecast  of  the  future  of  the  nation  which 
was  not  made,  it  would  seem,  by  Jesus  himself  in  this  connection. 


Punishment  in  Gehenna 


LUKAN    P  §20 


jSIatthaean  P 


And  I  say  unto  vou  mv  friends.  Be  not  afraid  And  be  not  afraid  of  them  which  kill  the  body, 

of  them  which  kill  the  body,  and  after  that  have  no  but  are  not  able  to  kill  the  soul :    but  rather  fear 

more  that  they  can  do.     But  I  will  warn  you  whom  him  which  is  able  to  destroy  both  soul  and  body 

ye  shall  fear:  Fear  him,  which  after  he  hath  killed  in  hell. 
hath  power  to  cast  into  hell;   yea,  I  say  unto  you, 
Fear  him. 

Do  these  two  versions  of  this  saying  mean  precisely  the  same  thing  ? 
Is  there  anything  said  about  the  "  soul"  in  the  Lukan  version  ?  Is  the 
reference  in  that  version  to  anything  more  than  two  fates  for  the  body, 
the  one  its  mere  death,  the  other  its  desecration  after  death  by  being 
consigned  to  the  valley  of  Hinnom  outside  Jerusalem  ?  If  this  dese- 
cration of  the  body  by  casting  it  with  the  offal  of  the  city  and  the 
carcasses  of  dead  animals  was  a  fate  reserved  for  heinous  crimes,  and 


THE  SOURCES  AND  THEIR  HISTORY  59 

the  committal  to  that  fate  was  the  prerogative  of  the  highest  official 
of  the  state,  the  Lukan  form  of  the  saying  is  simply  an  exhortation 
against  regarding  death  as  the  worst  possible  fate.  To  this  Jesus 
opposes  the  thought  that  death  is  a  lesser  evil  than  certain  forms  of 
sin.  Persecution  unto  death  is  less  to  be  dreaded  than  sin  unto  death, 
sin  so  loathsome  and  vile  as  to  carry  with  it  the  committal  by  the  civil 
authority  to  the  pest  spot  of  the  city.  That  which  is  to  be  feared  is  a 
course  of  conduct  morally  so  abnormal  that  the  state  takes  cognizance 
of  it,  and  has  attached  to  it  the  penalty  not  only  of  execution,  but  also 
of  consignment  after  execution  to  the  depository  of  municipal  refuse. 
Such  seems  to  be  the  probable  meaning  of  the  saying  as  it  appears  in 
its  Lukan  form.'  But  such  an  interpretation  of  the  recension  which 
is  given  by  Matthew  is  impossible.  There  can  be  no  mistaking 
the  intended  application  of  the  saying  in  its  Matthaean  wording; 
it  is  purely  eschatological  in  outlook.  It  looks  toward  the  fate  of  both 
body  and  soul,  not  toward  two  possible  fates  for  the  body.  Its  inter- 
est centers  in  the  future  as  a  time  of  destiny.  Persecution  is  to  be 
endured  in  the  present  because  the  persecutors  are  not  capable  of 
killing  the  soul.  Therefore  they  are  not  to  be  feared,  as  is  the  evil 
one  who  can  destroy  both  body  and  soul  in  hell.  It  would  seem  that 
there  has  been  at  work  on  this  saying,  in  its  Matthaean  form,  the 
same  tendency  which  has  already  been  found  so  frequently  in  the 
Gospel  of  Matthew,  the  tendency  toward  an  eschatological  recasting 
of  the  words  of  Jesus,  by  which  a  meaning  is  given  to  them  which  is 
foreign  to  the  original  thought  of  Jesus. 

7.    That  Day  as  the  Day  of  Judgment 

Lukan  P  §4  Matthaean  P 

I  say  unto  vou.  It  shall  be  more  tolerable  in  that  \'crlly  I  say  unto  you,  it  shall  be  more  tolerable 

day  for  Sodom,  than  for  that  city.  for  the  lan^  of  Sodom  and  Gomorrah  in  the  day 

of  judgement,  than  for  that  city. 

For  the  phrase  ''that  day"  of  the  Lukan  P,  Matthew  has  substi- 
tuted the  words,  "the  day  of  judgement."  Is  it  certain  that  the  two 
phrases  are  equivalent?  May  the  term  "that  day"  have  meant 
for  Jesus  "the  day  of  Jehovah,"  or,  perhaps,  "the  day  of  the  Son  of 
man"  ?  And  if  so,  were  the  latter  conceived  of  by  Jesus  as  a  time  of 
judgment  ?    This  ought  not  to  be  assumed,  one  would  say,  without 

I  For  a  complete  study  of  the  use  of  "Gehenna"  in  the  Synoptics,  see  pp.  256- 
63,  where  reasons  are  given  for  believing  that  this  interpretation  is  the  most  prob- 
able among  the  possible  meanings  for  this  passage. 


6o     THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

a  study  of  the  precise  thought  of  Jesus  about  "  that  day"  as  elsewhere 
recorded.  In  any  case,  Matthew  has  made  over  a  passage,  about  the 
meaning  of  which  there  may  be  some  doubt,  into  a  form  the  eschato- 
logical  cast  of  which  is  unmistakable. 

8.  The  Judgment  as  the  Day  of  Judgment 

LuKAN  P  §5  Matthaean  P 

A    Woe  unto  thee,    Chorazin!     woe  unto   thee,        A     Woe   unto   thee,    Chorazin!     woe   unto   thee, 
Bethsaida !     for  if  the  mighty  works  had  been  done  Bethsaida !  for  if  the  mighty  works  had  been  done 

in  Tyre  and  Sidon,  which  were  done  in  you,  they  in  Tyre  and  Sidon  which  were  done  in  you,  they 

would  have  repented  long  ago,  sitting  in  sack-  would  have  repented  long  ago  in  sackcloth  and 

cloth  and  ashes.     Howbeit  it  shall  be  more  toler-  ashes.     Howbeit  I  say  unto  you,  it  shall  be  more 

able  for  Tyre  and  Sidon  in  the  judgement,  than  tolerable  for  Tyre  and  Sidon  in  the  day  of  judge- 

for  you.  ment,  than  for  you. 

B  And  thou,  Capernaum,  shalt  thou  be        B  And  thou,  Capernaum,  shalt 

exalted  unto  heaven  ?     thou  shalt  be  brought  down  thou  be  exalted  unto  heaven  ?     thou  shalt  go  down 

unto  Hades.  unto  Hades: 

C  for  if  the  mighty  works  had  been  done 

in  Sodom  which  were  done  in  thee,  it  would  have 
remained  until  this  day.  Howbeit  I  say  unto  you, 
that  it  shall  be  more  tolerable  for  the  land  of  So- 
dom in  the  day  of  judgement,  than  for  thee. 

For  the  phrase  "the  judgement"  in  portion  A  of  the  Lukan  P, 
Matthew  has  substituted  the  words  "the  day  of  judgement."  Are 
these  terms  precise  equivalents?  Is  there  a  suggestion  of  time- 
defined  and  catastrophic  method  for  the  judgment  in  the  Matthaean 
phrase  which  does  not  inhere  with  the  Lukan  ?  And  what  shall  be 
said  of  the  Matthaean  addition  in  portion  C  to  the  saying  about  Caper- 
naum? Is  not  that  saying  naturally  concluded  as  it  stands  in  the 
Lukan  P  ?  It  does  not  seem  to  be  intended  to  duphcate  the  Chorazin- 
Bethsaida  form  in  referring  to  Capernaum;  the  contrast  here  is  " unto 
heaven  ....  unto  Hades."  But  Matthew  carries  do\^'n  the  pre- 
vious form  as  an  addition  to  portion  B,  though,  since  the  city  of  Sodom 
already  has  perished,  it  is  necessary  to  apply  the  fate  to  "  the  land  of 
Sodom."  Is  this  enlargement  the  result  of  a  strong  tendency  to  view- 
all  punishment  from  the  eschatological  standpoint? 

9.  The  Conditions  of  Discipleship  to  Jesus 

Lukan  P  §44  ^UTTHAEAN  P 

If  any  man  cometh  unto  me,  and  hateth  not  his  He  that  loveth  father  or  mother  more  than  me 

own  father,  and  mother,  and  wife,  and  children,  in  not  worthy  of  me:    and  he  that  loveth  son  or 

and  brethren,  and  sisters,  yea,  and  his  own  life  also,  daughter  more  than  me  is  not  worthy  of  me. 
he  cannot  be  my  disciple. 

Matthew  regarded  this  document  P  saying  as  referring  to  the 
future,  and  hence  gave  it  a  place  in  the  collection  of  sayings  of  Jesus 
about  the  mission  of  the  disciples,  which  he  has  gathered  as  his 
tenth  chapter.  It  is  to  be  observed  that  in  his  transfer  of  it  from  a 
place  where  it  is  a  part  of  a  more  complete  definition  of  discipleship, 


THE  SOURCES  AND  THEIR  HISTORY  6l 

P  §44,  he  applies  to  it  his  literary  Principle  9,  which  has  led  him  to 
modify  the  apparent  rigor  of  more  than  one  saying. 

10.    The  Validity  of  the  Law  in  the  Future 

LUKAN  P  §si  Matthaean  P 

But  it  is  easier  for  heaven  and  earth  to  pass  away,  Till  heaven  and  earth  pass  away,  one  jot  or  one 

than  for  one  tittle  of  the  law  to  fall.  tittle  shall  in  no  wise  pass  away  from  the  law,  till 

all  things  be  accomplished. 

Whether  this  saying  was  drawn  by  Matthew  from  document  P, 
or  was  found  by  him  also  in  the  document  M  report  of  the  Sermon  on 
the  Mount,  does  not  affect  the  present  purpose,  which  is  to  call 
attention  to  the  Gospel  of  Matthew  addition  to  the  saying  in  the 
words  "till  all  things  be  accompHshed."  This  gives  to  the 
Matthaean  form  two  bases  of  time  computation,  "till  heaven  and 
earth  pass  away,"  and  "till  all  things  be  accomphshed."  The 
former  alone  is  in  the  Lukan  thought;  the  addition  of  the  latter  leads 
to  a  confusion  of  the  comparison.  Do  not  these  words  "  till  all  things 
be  accomplished"  lead  the  reader  again  to  that  mode  of  outlook  upon 
the  future  which  is  being  seen  to  be  so  pervasive  an  element  in  the 
Matthaean  report  of  Jesus'  words  ? 

II.    Substance  and  Treasure  as  Objects  of  Concern  and  Ambition 

Lukan  P  §§24,  26  Matthaean  P 

A     Therefore  I  say  unto  you.  Be  not  anxious  for  A     Therefore  I  say  unto  you.  Be  not  anxious  for 

your  life,  what  ye  shall  eat;  nor  yet  for  your  body,  your  life,  what  ye  shall  eat,  or  what  ye  shall  drink; 

what  ye  shall  put  on.     For  the  life  is  more  than  nor  yet  for  your  body,  what  ye  shall  put  on.     Is 

the  food,  and  the  body  than  the  raiment.     Con-  not  the  life  more  than  the  food,  and  the  body  than 

sider  the  ravens,  that  they  sow  not,  neither  reap;  the  raiment  ?     Behold  the  birds  of  the  heaven, 

which  have  no  store-chamber  nor  barn;  and  God  that  they  sow  not,  neither  do  they  reap,  nor  gather 

feedeth  them:    of  how  much  more  value  are  ye  into  barns;    and  your  heavenly  Father  feedeth 

than  the  birds !  And  which  of  you  by  being  anxious  them.     Are  not  ye  of  much  more  value  than  they  ? 

can  add  a  cubit  unto  his  stature  ?     If  then  ye  are  And  which  of  you  by  being  an.xious  can  add  one 

not  able  to  do  even  that  which  is  least,  why  are  ye  cubit  unto  his  stature  ?     And  why  are  ye  anxious 

anxious  concerning  the  rest  ?     Consider  the  lilies,  concerning  raiment  ?     Consider  the  lilies  of  the 

how  they  grow:  they  toil  not,  neither  do  they  spin;  field,  how  they  grow;  they  toil  not,  neither  do  they 

yet  I  say  unto  you.  Even  Solomon  in  all  his  glory  spin:   yet  I  say  unto  you,  that  even  Solomon  in  all 

was  not  arrayed  like  one  of  these.     But  if  God  doth  his  glory  was  not  arrayed  like  one  of  these.     But 

so  clothe  the  grass  in  the  tield,  which  to-day  is,  and  if  God  doth  so  clothe  the  grass  of  the  field,  which 

to-morrow  is  cast  into  the  oven;   how  much  more  to-day  is,  and  to-morrow  is  cast  into  the  oven, 

shall  he  clothe  you,  O  ye  of  little  faith  ?     And  seek  shall  he  not  much  more  clothe  you,  O  ye  of  little 

not  ye  what  ye  shall  eat,  and  what  ye  shall  drink,  faith  ?     Be  not  therefore  anxious,  saying.  What 

neither  be  ye  of  doubtful  mind.     For  all  these  shall  we  eat  ?  or.  What  shall  we  drink  ?  or,  Where- 

things  do  the  nations  of  the  world  seek  after:   but  withal  shall  we  be  clothed  ?     For  after  all  these 

your  Father  knoweth  that  ye  have  need  of  these  things  do  the  Gentiles  seek;    for  your  heavenly 

things.     Howbeit  seek  ye  his  kingdom,  and  these  Father  knoweth  that  ye  have  need  of  all  these 

things  shall  be  added  unto  you.  things.     But  seek  ye  first  his  kingdom,  and  his 

righteousness;   and  all  these  things  shall  be  added 
unto  you. 

B                                                          Fear  not,   little  B                Be  not  therefore  anxious  for  the  morrow : 

flock;   for  it  is  vour  Father's  good  pleasure  to  give  for  the  morrow  will  be  anxious  for  itself.     SuflS- 

you  the  kingdom.  cient  unto  the  day  is  the  evil  thereof. 

C                                 Sell   that    ye   have,    and   give  C     Lay  not  up  for  yourselves  treasures  upon  the 

alms;  earth,  where  moth  and  rust  doth  consume,  and 

where  thieves  break  through  and  steal : 

D           make  for  yourselves  purses  which  wax  not  D                                          _                       but  lay  up 

old,  a  treasure  in  the  heavens  that  faileth  not,  for  yourselves  treasures  in  heaven,  where  neither 

where  no  thief  draweth  near,  neither  moth  destroy-  moth  nor  rust  doth  consume,  and  where  thieves  do 

eth.     For  where  your  treasure  is,  there  will  your  not    break    through    nor   steal :     for   where    thy 

heart  be  also.  treasure  is,  there  will  thy  heart  be  also. 


62     THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

It  would  be  strange,  indeed,  if  that  eschatological  tendency  which 
has  been  found  to  be  so  marked  a  characteristic  of  the  Gospel  of 
Matthew  should  fail  to  show  itself  in  any  other  document  or  gospel. 
To  have  gained  so  considerable  a  place  in  one  of  the  gospels,  that 
mode  of  thought  must  have  had  a  lodgment  in  many  minds  in  the 
early  apostohc  age.     It  is  Ukely  to  have  had  some  effect  upon  more 
than  one  line  of  tradition,  not  so  much  perhaps  as  is  seen  in  Matthew, 
but  some  discoverable  influence.     It  would  seem  that  the  above 
passage  from  document  P  shows  that  even  in  the  copy  that  came  to 
Luke's  hands  there  had  been  changes  from  the  original  form,  unless, 
indeed,  it  be  assumed  that  these  changes  were  wrought  after  the 
gospel  left  the  hands  of  Luke,  and  that  those  changes  had  not  similarly 
affected  the  recension  used  by  Matthew.     Of  the  above  paragraph, 
A  and  D  are  substantially  identical  in  content  in  both  gospels.     But 
B  and  C  are  very  different  in  form,  though  there  is  an  evident  basal 
relationship  in  thought.     How  account  for  the  differences?    Not- 
withstanding the  very  apparent  uUimate  hterar}^  relation  of  the  Lukan 
portion  C  to  the  Matthaean  portion  C,  the  two  injunctions  would  work 
out  very  differently  in  their  practical  apphcation.     Of  both  of  the  por- 
tions Bit  is  to  be  said  that  they  are  endeavors  to  quiet  anxious  concern 
by  assurances.   But  how  different  they  are  in  their  conception  of  how 
anxiety  can  best  be  allayed!    Nothing  short  of  an  assurance  of  a 
place  in  "  the  kingdom"  is  regarded  as  meeting  the  need  by  the  Lukan 
P;  in  the  Matthaean,  concern  about  the  future  is  otherwise  resolved. 
The  impression  made  by  the  Lukan  P  is  that  its  portion  C  takes  its 
changed  form  from  the  different  assurance  which  precedes  it  in  B. 
The  speedy  possession  of  "the  kingdom"  makes  all  gathering  of 
substance  unnecessary.     Let  those  who  possess  distribute  to  those 
who  have  not,  for  the  time  is  close  when  all  need  of  treasure  will  have 
passed.     This  sense  of  an  impending  crisis,  which  should  determine 
those  who  have  possessions  to  distribute  them  to  those  who  have  not, 
seems  to  appear  in  the  practical  injunctions  of  John  the  Baptist  as 
those  are  recorded  in  document  G  §iC,  where  he  tells  the  multitudes, 
"He  that  hath  two  coats,  let  him  impart  to  him  that  hath  none;  and 
he  that  hath  food,  let  him  do  likewise."     In  the  form  in  which  these 
sayings  about  substance  and  treasure  from  document  P  stand  in  the 
Gospel  of  Matthew,  there  is  about  them  not  a  trace  of  reference  to  a 


THE  SOURCES  AND  THEIR  HISTORY  63 

mode  of  action  determined  by  an  eschatological  hope;  as  they  stand 
in  Luke,  they  are  first  an  assurance  of  participation  in  "  the  kingdom," 
and  then  an  exhortation  to  an  abnormal  mode  of  Hfe  based  upon  the 
behef  that  the  promise  is  speedily  to  be  reahzed.  This  seems  to  be  a 
case  where  eschatological  influence  has  affected  not,  as  is  most  usual, 
the  Matthaean  P,  but  the  Lukan,  whether  before  or  during  or  after 
Luke's  use  of  it  being  uncertain.  It  seems  probable  that  the  modifi- 
cations in  the  Lukan  P  are  the  result  of  the  proximity  of  the  escha- 
tological parables  in  P  §§27-30.  These  parables  are  considered  in 
§§io,ii  of  chap.  iv. 

12.    Confession  or  Denial  under  Persecution 

Lukan  P  §20  Matthaean  P 

Every  one  who  shall  confess  me  before  men,  him  Every  one  therefore  who  shall  confess  me  before 

shall  the  Son  of  man  also  confess  before  the  angels  men,  him  will  I  also  confess  before  my  Father  which 

of  God :  but  he  that  denieth  me  in  the  presence  of  is  in  heaven.     But  whosoever  shall  deny  me  before 

men  shall  be  denied  in  the  presence  of  the  angels  men,  him  will  I  also  deny  before  my  Father  which 

of  God  is  in  heaven. 

Where  the  Matthaean  form  has  "before  my  Father  which  is  in 
heaven"  the  Lukan  form  has  "before  the  angels  of  God."  Which 
are  the  words  actually  used  by  Jesus  ?  Is  it  unimportant,  because  the 
two  phrases  mean  the  same  thing?  Is  there  no  significance  in  the 
conjunction  of  "Son  of  man"  with  "before  the  angels  of  God,"  as 
against  the  Matthaean  "I"  with  "before  my  Father  which  is  in 
heaven"  ?  Is  the  Lukan  form  a  departure  from  the  precise  language 
of  Jesus,  and  a  stage  in  the  movement  toward  that  form  of  the  saying 
which  has  found  a  record  in  document  MK:  "For  whosoever  shall 
be  ashamed  of  me  and  of  my  words,  the  Son  of  man  also  shall  be 
ashamed  of  him,  when  he  cometh  in  the  glory  of  his  Father  with  the 
holy  angels,"  MK  8:38  ?  Certain  it  is  that  when  we  reach  the  docu- 
ment MK  form  we  have  a  saying  very  different  in  meaning  from  that 
in  the  Matthaean  P,  the  MK  form  having  an  unmistakable  scheme 
of  eschatology.  It  is  very  important,  therefore,  to  determine 
whether  Jesus  used  the  words  in  the  Lukan  or  those  in  the  Matthaean 
P;  for  if  the  Matthaean,  there  are  not  the  impUcations  which  are 
inherent  to  the  Lukan,  and  which  have  their  full  expression  in  the  MK 
document.  From  the  evidences  as  to  Matthaean  eschatological  tend- 
ency already  gathered,  it  seems  impossible  to  hold  that  the  Matthaean 
form  of  this  saying  was  obtained  by  modification  from  the  Lukan. 
All  tendency  discovered  to  the  present,  both  with  Matthew  and  with 


64 


THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 


Luke,  has  been  in  the  other  direction,  that  is,  away  from  the  Mat- 
thaean  form  of  this  particular  saying  and  toward  the  Lukan.  It  seems 
difficult  to  avoid  the  conclusion  that  in  this  instance,  as  in  that 
under  ii  above,  the  eschatological  influence  has  affected  the  Lukan 
recension  of  P.  These  two  passages  constitute,  however,  the  only 
places  in  the  Lukan  P  where  this  influence  can  be  detected  by  com- 
parison with  the  Matthaean  P.  Whether  there  are  others,  dis- 
coverable by  some  different  method,  is  a  matter  for  subsequent  deter- 
mination. 


13.  The  Day  of  the  Son  of  Man 
It  has  been  shown  already  that  in  his  construction  of  two  long 
discourses  of  Jesus  on  the  future,  namely,  that  on  the  Mission  of  the 
Disciples,  Matt.  9:35—10:42,  and  that  on  the  Last  Things,  Matt., 
chaps.  24,  25,  the  evangehst  Matthew  used  from  document  P  the  fol- 
lowing sections,  P  §§4,  6,  20,  22,  28,  29,  32,  44B;  and  in  addition  used 
from  document  M  the  apparent  equivalents  of  P§§27,  64,  namely, 
M§§24,  25.  But  in  addition  to  these  several  portions  of  P  which 
Matthew  regarded  as  having  a  bearing  upon  the  future,  there  is  the 
highly  important  and  significant  forecast  of  the  future  by  Jesus  which 
is  recorded  in  document  P  §60.  This  Matthew  used  also,  placing 
it  as  a  part  of  the  discourse  on  the  Last  Things,  Matt.,  chaps.  24,  25. 
The  method  of  Matthew  in  his  distribution  of  this  section  of  document 
P  may  now  be  profitably  studied. 


Lukan  P  §6o 

A  And  he  said  unto  the 
disciples,  The  days  will 
come,  when  ye  shall  desire 
to  see  one  of  the  days  of 
the  Son  of  man,  and  ye 
shall  not  see  it. 

B     Compare  portion  D. 


Matthaean  P  + 
Matthaean  MK 


B  Then  if  any  man  shall 
say  unto  you,  Lo,  here  is 
the  Christ,  or.  Here;  be- 
lieve it  not. 

C  For  there  shall 

arise  false  Christs,  and 
false  prophets,  and  shall 
shew  great  signs  and  won- 
ders; so  as  to  lead  astray, 
if  possible,  even  the  elect. 
Behold,  I  have  told  you 
beforehand. 


Document  MK 


B  Then  if  any  man  shall 
say  unto  you,  Lo,  here  is 
the  Christ;  or,  Lo,  there; 
believe  it  not: 

C  for  there 

shall  arise  false  Christs 
and  false  prophets,  and 
shall  shew  signs  and  won- 
ders, that  they  may  lead 
astray,  if  possible,  the 
elect.  But  take  ye  heed: 
behold,  I  have  told  you 
all  things  beforehand. 


D  And  they 

shall  say  to  you,  Lo,  there ! 
Lo,  here!  go  not  away, 
nor  follow  after  them: 


D  If  therefore 

they  shall  say  unto  you. 
Behold,  he  is  in  the  wilder- 
ness; go  not  forth:  Be- 
hold, he  is  in  the  inner 
chambers;    believe  it  not. 


THE  SOURCES  AND  THEIR  HISTORY 


65 


E  for 

as  the  lightning,  when  it 
lighteneth  out  of  the  one 
part  under  the  heaven, 
shineth  unto  the  other 
part  under  heaven;  so 
shall  the  Son  of  man  be 
in  his  day. 
F  But  first  must 

he  suffer  many  things  and 
be  rejected  of  this  genera- 
tion. 

G  And  as  it  came  to 

pass  in  the  days  of  Noah, 
even  so  shall  it  be  also  in 
the  days  of  the  Son  of  man. 
They  ate,  they  drank,  they 
married,  they  were  given  in 
marriage,  until  the  day 
that  Noah  entered  into  the 
ark,  and  the  flood  came, 
and    destroyed    them    all. 


H  Likewise  even  as  it  came 
to  pass  in  the  days  of  Lot ; 
they  ate,  they  drank,  they 
bought,  they  sold,  they 
planted,  they  builded;  but 
in  the  day  that  Lot  went 
out  from  Sodom  it  rained 
fire  and  brimstone  from 
heaven,  and  destroyed 
them  all: 

I  after    the    same 

manner  shall  it  be  in  the 
day  that  the  Son  of  man  is 
revealed. 

J  In  that  day,  he 

which  shall  be  on  the 
housetop,  and  his  goods 
in  the  house,  let  him  not 
go  down  to  take  them 
away:  and  let  him  that  is 
in  the  field  likewise  not 
return  back. 

K     Remember  Lot's  wife. 
L     Whosoever    shall    seek 
to  gain  his  life  shall  lose  it : 
but  whosoever  shall   lose 
his  life  shall   preserve  it. 

M  I  say  unto 

you.  In  that  night  there 
shall  be  two  men  on  one 
bed;  the  one  shall  be  taken, 
and  the  other  shall  be  left. 
There  shall  be  two  women 
grinding  together;  the  one 
shall  be  taken,  and  the 
other  shall  be  left. 

N  And 

they  answering  say  unto 
him,  Where,  Lord?  And 
he  said  unto  them, 

O  Where 

the  body  is,  thither  will  the 
eagles  also  be  gathered  to- 
gether. 


E  For  as  the  lightning 
cometh  forth  from  the  east, 
and  is  seen  even  unto  the 
west;  so  shall  be  the  com- 
ing of  the  Son  of  man. 


G  And  as  were  the  days 
of  Noah,  so  shall  be  the 
coming  of  the  Son  of  man. 
For  as  in  those  days  which 
were  before  the  flood  they 
were  eating  and  drinking, 
marrying  and  giving  in 
marriage,  until  the  day 
that  Noah  entered  into 
the  ark,  and  they  knew  not 
until  the  flood  came,  and 
took  them  all  away; 


I  so  shall 

be  the  coming  of  the  Son 
of  man. 


J  Let  him  that  is  on  the  J  Let  him  that  is 
housetop  not  go  down  to 
take  out  the  things  that 
are  in  his  house:  and  let 
him  that  is  in  the  field  not 
return  back  to  take  his 
cloke. 


the 


housetop  not  go  down,  nor 
enter  in,  to  take  anything 
out  of  his  house:  and  let 
him  that  is  in  the  field  not 
return  back  to  take  his 
cloke. 


M  Then  shall  two  men 
be  in  the  field;  one  is 
taken,  and  one  is  left :  two 
women  shall  be  grinding 
at  the  mill;  one  is  taken, 
and  one  is  left. 


O  Wheresoever  the  car- 
case is,  there  will  the 
eagles  be  gathered  to- 
gether. 


In  the  above  exhibit  of  the  Lukan  P,  the  portions  F  and  L  are  set 
to  one  side  as  being  genuine  sayings  of  Jesus  which  are  given  here 
their  wrong  context.     The  foreign  nature  of  the  portion  L  is  felt 


66  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

immediately  when  there  is  an  endeavor  to  interpret  it  as  a  part  of  the 
scene  here  depicted.  To  its  first  half  a  meaning  is  given  with  diffi- 
culty; for  its  second  there  seems  no  possible  intelligible  sense.  The 
whole  saying  is  luminous  in  its  setting  in  document  MK  8: 35.  That 
portion  F  found  a  place  here  is  not  unnatural,  for  the  truth  contained 
in  it  is  one  which  Jesus  found  it  necessary  to  repeat  often  before  it 
found  lodgment  in  the  mind  of  his  disciples,  document  MK  8:31; 
9:31 ;  10:33.  But  in  this  place  in  document  P  it  is  another  interrup- 
tion to  the  very  evident  and  most  striking  unity  of  the  scene  depicted 
in  portions  E  to  M.  Moreover,  in  document  MK  the  saying  is  repre- 
sented as  always  spoken  by  Jesus  with  a  strong  sense  of  its  revelatory 
character;  here  ,that  is  secondary  to  a  chronological  service. 

It  has  been  thought  best  to  exhibit  the  relation  of  Matthew  in 
parts  to  document  MK,  since  the  task  of  the  evangelist  included  an 
adjustment  of  this  section  of  document  P  to  his  document  MK.  As 
has  been  shown  at  a  previous  point,  §4:111:  C:  22,  23,'  the  portions 
B  (D)  and  J  of  the  above  Lukan  P  §60  appear  in  the  thirteenth  chap- 
ter of  document  MK.  As  Matthew  had  already  used  those  portions 
of  MK  in  his  construction  of  the  discourse  on  the  Last  Things,  he  had 
to  adjust  his  use  of  P  §60  to  that  fact.  The  first  stage  in  this  adjust- 
ment is  seen  when,  instead  of  omitting  portion  D  (B),  he  rewrites  it 
because  it  has  already  appeared  in  his  gospel  as  the  parallel  to  docu- 
ment MK's  portion  B.  Wliy  the  rewriting  took  the  form  which 
Matthew's  portion  D  now  shows  is  explained  by  the  actual  develop- 
ments of  history  previous  to  the  destruction  of  Jerusalem."  The 
portion  J  of  document  P  had  found  a  place  in  document  MK  in  quite 
another  context,  that  is,  as  referring  to  the  destruction  of  Jerusalem 
rather  than  to  "the  day  of  the  Son  of  man."  Matthew  uses  it  in  its 
MK  position,  and  hence  does  not  insert  it  again  when  distributing  the 
present  section  of  document  P. 

In  document  P  there  are  given  two  historical  illustrations  of  the 
sudden  coming  of  unexpected  fate,  the  case  of  Noah  in  G  and  that  of 
Lot  in  H.  One  only  of  these  similar  events  is  utilized  by  Matthew, 
and  with  the  omission  of  H  there  falls  out  also  the  portion  K,  depend- 
ent upon  the  presence  of  H.  As  Matthew  is  representing  this  as  part 
of  a  lengthy  discourse  spoken  consecutively,  there  is  no  place  for  the 

'  See  pp.  48,  49.  2  On  this  point,  see  pp.  154-65- 


THE  SOURCES  AND  THEIR  HISTORY  67 

question  of  the  disciples  in  N.  If  the  document  P  of  Matthew  had 
the  portions  F  and  L,  his  decision  as  to  their  avaiUbihty  for  a  place 
in  such  a  body  of  sayings,  judged  by  his  omission  of  them,  corresponds 
to  that  of  a  present-day  reader.  Certain  minor  verbal  divergences 
from  the  Lukan  P  will  be  found  explainable  in  an  entirely  reasonable 
way  if  the  new  context  of  Matthew  for  each  saying  is  examined  in  the 
large  and  in  detail.  The  most  significant  of  these  divergences  through 
transcription  to  another  context  will  be  found  in  the  uniform  rewriting 
of  the  document  P  phrase,  "the  day  of  the  Son  of  man,"  in  the  form, 
"the  coming  {irapova-ia)  of  the  Son  of  man,"  as  may  be  observed  by 
comparing  portions  E,  G,  I.  As  this  word  irapovcria  is  credited  to 
Jesus  four  times  only  in  the  gospels,  the  above  three  and  Matt.  24:3, 
and  as  the  instance  in  Matt.  24:3  is  an  addition  by  Matthew  to  his 
document  MK  at  that  point,  MK  13:4,  it  would  seem  that  the  word 
was  not  a  part  of  the  vocabulary  of  Jesus,  but  is,  like  other  eschato- 
logical  emphases  that  have  been  found,  something  peculiar  to  the 
Gospel  of  Matthew  and  corrigible  by  reference  to  the  documents. 

Most  significant  of  all  the  differences  between  the  Lukan  P  and  the 
Matthaean  P,  however,  is  the  entire  omission  by  Matthew  of  the 
Lukan  portion  A.  But  how  could  Matthew  make  use  of  such  a  say- 
ing as  that,  when  it  apparently  gives  the  denial  to  what  constituted  the 
very  center  of  the  document  MK  discourse  to  which  Matthew  was 
adjusting  this  section  of  document  P  ?  For  the  thirteenth  chapter  of 
document  MK  promises  that  the  great  crisis  will  certainly  come  within 
the  hfetime  of  that  generation.  What  place  in  that  discourse  can  be 
found  for  a  saying  which  smites  ardent  desire  and  longing  with  the 
unmistakable  words,  "Days  will  come  when  ye  shall  desire  to  see 
one  of  the  days  of  the  Son  of  man,  and  ye  shall  not  see  it"  ?  At  what 
point  in  the  long  discourse  which  has  been  so  admirably  wrought 
together  in  Matt.,  chaps.  24,  25  could  these  words  be  inserted  if  there 
were  to  be  retained  at  the  same  time  the  words  of  document  MK: 
"This  generation  shall  not  pass  away,  until  all  these  things  be  accom- 
plished"? The  editorial  problem  was  solved  by  Matthew  through 
the  entire  omission  of  the  highly  significant  saying  in  P  §60 A. 
14.    A  Chapter  of  Problems 

There  is  no  portion  of  document  MK  more  difficult  to  interpret  in 
a  way  that  satisfies  the  mind  than  MK  9:33-50.     One  needs  only  to 


68  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

recall  the  volumes  that  have  been  written  to  elucidate  a  single  verse 
of  that  paragraph,  9:49.  In  a  document  which,  for  the  most  part, 
is  clear  and  easily  intelligible  to  any  attentive  reader,  such  a  condition 
of  a  portion  of  it  suggests  obviously  that  there  may  be  a  confusion  of 
sayings  here.  This  supposition  has  strong  support  in  some  findings 
in  the  comparative  study  of  document  with  document.  In  that  study 
it  was  observed  that  the  sayings  in  vss.  43-48  have  a  more  normal  form 
and  a  more  appropriate  setting  in  document  M  §  5 ;  that  the  words 
in  vs.  42  have  a  larger  and  more  intelligible  context  in  P  §54;  that 
the  saying  about  reception  in  the  mission,  vs.  37,  is  hard  to  under- 
stand when  applied  to  a  little  child  in  arms,  but  luminous  when  con- 
tiguous to  instructions  for  a  mission  in  P  §6;  that  the  saying  in  vs.  50, 
though  appearing  in  P  §45,  has  a  better  setting  here,  if  only  it  be 
brought  into  closer  contact  with  that  to  which  it  evidently  refers,  the 
dispute  between  the  disciples  as  to  place.  To  which  there  is  to  be 
added  that  vss.  38-40  are  a  very  evident  interruption  to  the  move- 
ment of  the  thought;  and  that  vs.  41  can  be  brought  into  relation  with 
what  precedes  or  what  follows  only  by  heroic  interpretative  expedients. 
These  statements  about  a  portion  of  document  MK  would  have  no 
place  in  the  consideration  of  the  variations  between  the  Lukan  and 
the  Matthaean  forms  of  document  P  were  it  not  that  what  is  true  of 
this  portion  of  document  MK  is  true,  in  even  larger  measure,  of  the 
Matthaean  parallel  to  this  section  of  document  MK,  Matt.,  chap.  18. 
Matthew  introduces  at  this  point  a  number  of  additional  sayings  from 
document  P,  and  closes  his  chapter  with  a  parable  from  document 
M  §  20.  It  is  the  presence  of  these  sayings  from  P  in  this  chapter 
which  calls  for  some  comparative  study  of  the  Lukan  and  Matthaean 
forms.  But  as  document  MK  is  involved  in  many  of  the  problems 
of  the  Matthaean  chapter,  and'as  both  the  Markan  and  the  Matthaean 
records  at  this  point  have  sayings  of  Jesus  about  the  future,  it  is  best, 
perhaps,  to  depart  enough  from  the  plan  now  being  followed  to  include 
a  study  of  the  relation  of  document  MK  to  Matthew's  eighteenth 
chapter.  This  consideration  of  the  structure  of  Matthew's  eighteenth 
chapter  in  the  Hght  of  documents  MK,  P,  and  M  will  involve  a  more 
lengthy  discussion  than  has  been  occasioned  by  any  previous  com- 
parison, but  is  justified  at  this  place  by  the  exceptional  importance 
of  the  material  in  MK  9 133-50  =  Matt.,  chap.  18,  in  its  bearing  upon 


THE  SOURCES  AND  THEIR  HISTORY 


69 


the  teaching  of  Jesus  about  the  future,  and  by  the  difficuky  of  con- 
sidering this  varied  gospel  material  in  isolated  portions.  No  chapter 
in  the  gospels  has  sayings  bearing  upon  so  many  phases  of  the  outlook 
of  Jesus  upon  the  future  as  has  Matthew's  eighteenth  chapter. 


Gospel  MT  18:1-22 
A  In  that  hour  came 
the  disciples  unto  Jesus, 
saying.  Who  then  is 
greatest  in  the  kingdom 
of  heaven  ? 


Compare  portion  E. 


C  And  he  called 

to  him  a  little  child, 
and  set  him  in  the  midst 
of  them,  and  said, 


Document  MK  10:15 
D  Verily  I  say  unto  you, 
Whosoever  shall  not  re- 
ceive the  kingdom  of 
God  as  a  little  child,  he 
shall  in  no  wise  enter 
therein. 


Document  MK  9:33-50 

A  And  they  came  to 
Capernaum:  and  when 
he  was  in  the  house  he 
asked  them,  What  were 
ye  reasoning  in  the  way  ? 
But  they  held  their 
peace:  for  they  had  dis- 
puted one  with  another 
in  the  way,  who  was  the 
greatest. 

B  And   he  sat 

down,  and  called  the 
twelve;  and  he  saith  un- 
to them.  If  any  man 
would  be  first,  he  shall 
be  last  of  all,  and  min- 
ister of  all. 

C  And  he  took 

a  little  child,  and  set  him 
in  the  midst  of  them: 
and  taking  him  in  his 
arms,  he  said  unto  them. 


Gospel  LK  9 :  46-50 
A    And    there    arose    a 
reasoning  among  them, 
which  of  them  should  be 
greatest. 


B     Compare  portion  H. 


C  But  when 

Jesus  saw  the  reasoning 
of  their  heart,  he  took  a 
little  child,  and  set  him 
by  his  side,  and  said  un- 
to them, 


D  Verily  I 

say  unto  you,  E.xcept  ye 
turn,  and  become  as  lit- 
tle children,  ye  shall  in 
no  wise  enter  into  the 
kingdom  of  heaven. 

E  Who-   E     Compare  portion  B.     E     Compare  portion  H 

soever  therefore  shall 
humble  himself  as  this 
little  child,  the  same  is 
the  greatest  in  the  king- 
dom of  heaven. 

F  And 


whoso  shall  receive  one 
such  little  child  in  my 
name  receiveth  me : 


F  Whosoever  shall  receive 
one  of  such  little  chil- 
dren in  my  name,  receiv- 
eth me: 

G  and  whosoever 

receiveth  me,  receiveth 
not  me,  but  him  that  sent 


H     Compare  portion  E.   H     Compare  portion  B. 


I  John  said  unto  him, 
Master,  we  saw  one  cast- 
ing out  devils  in  thy 
name:  and  we  forbade 
him,  because  he  followed 
not  us.  But  Jesus  s.aid. 
Forbid  him  not:  for 
there  is  no  man  which 
shall  do  a  mighty  work 
in  mv  name,  and  be  able 
quicklv  to  speak  evil  of 
me.  For  he  that  is  not 
against  us  is  for  us. 

J  For 

whosoever  shall  give  you 
a  cup  of  water  to  drink, 
because  ye  are  Christ's, 
verily  I  say  unto  you,  he 
shall  in  no  wise  lose  his 
reward. 


F  Whosoever 

shall  receive  this  little 
child  in  my  name  re- 
ceiveth me: 

G  and  whoso- 

ever shall  receive  me  re- 
ceiveth him  that  sent 
me: 

H  for  he  that  is  least 
among  you  all,  the  same 
is  great.' 

I  And  John  answered 
and  said,  Master,  we 
saw  one  casting  out 
de\ils  in  thy  name;  and 
we  forbade  him,  be- 
cause he  followeth  not 
with  us  But  Jesus  said 
unto  him.  Forbid  him 
not:  for  he  that  is  not 
against  you  is  for  you 


70 


THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 


DOCITMENT  P   §S4A 

L  And  he  said  unto  his 
disciples.  It  is  impossi- 
ble but  that  occasions  of 
stumbling  should  come: 
but  woe  unto  him, 
through      whom      they 

K  come !  It  were  well  for 
him  if  a  millstone  were 
hanged  about  his  neck, 
and  he  were  thrown  into 
the  sea,  rather  than  that 
he  should  cause  one  of 
these  little  ones  to  stum- 
ble. 


whoso  shall  cause  one  of 
these  little  ones  which 
believe  on  me  to  stum- 
ble, it  is  profitable  for 
him  that  a  great  mill- 
stone should  be  hanged 
about  his  neck,  and  that 
he  should  be  sunk  in  the 
depth  of  the  sea. 
L  Woe 

unto  the  world  because 
of  occasions  of  stumb- 
ling! for  it  must  needs 
be  that  the  occasions 
come;  but  woe  to  that 
man  through  whom  the 
occasion  cometh! 


M  And  if 

thy  hand  or  thy  foof 
causeth  thee  to  stum- 
ble, cut  it  off,  and  cast 
it  from  thee:  it  is  good 
for  thee  to  enter  into  life 
maimed  or  halt,  rather 
than  having  two  hands 
or  two  feet  to  be  cast  into 
the  eternal  fire.  And  if 
thine  eye  causeth  thee  to 
stumble,  pluck  it  out, 
and  cast  it  from  thee: 
it  is  good  for  thee  to 
enter  into  life  with  one 
eye,  rather  than  having 
two  eyes  to  be  cast  into 
the  hell  of  fire. 


K.  And  whosoever 

shall  cause  one  of  these 
little  ones  that  believe 
on  me  to  stumble,  it 
were  better  for  him  if  a 
great  millstone  were 
hanged  about  his  neck, 
and  he  were  cast  into 
the  sea. 


M  And  if  thy  hand 

cause  thee  to  stumble, 
cut  it  off :  it  is  good  for 
thee  to  enter  into  life 
maimed,  rather  than 
having  thy  two  hands 
to  go  into  hell,  into  the 
unquenchable  fire.  And 
if  thy  foot  cause  thee  to 
stumble,  cut  it  off:  it  is 
good  for  thee  to  enter 
into  life  halt,  rather  than 
having  thy  two  feet  to 
be  cast  into  hell.  And 
if  thine  eye  cause  thee  to 
stumble,  cast  it  out:  it 
is  good  for  thee  to  enter 
into  the  kingdom  of  God 
with  one  eye,  rather  than 
having  two  eyes  to  be 
cast  into  hell;  where 
their  worm  dieth  not, 
and  the  fire  is  not 
quenched. 

N  ■     For  every 

one  shall  be  salted  with 
fire. 

O  Salt  is  good :   but 

if  the  salt  have  lost  its 
saltness,  wherewith  will 
ye  season  it  ?  Have  salt 
in  yourselves,  and  be 
at  peace  one  with 
another. 


Document  P§46 
Q  What  man  of  you, 
having  a  hundred  sheep, 
and  having  lost  one  of 
them,  doth  not  leave  the 
ninety  and  nine  in  the 
wilderness,  and  go  after 
that  which  is  lost,  until 
he  find  it  ?  And  when 
he  hath  found  it,  he 
layeth  it  on  his  shoul- 
ders,  rejoicing.        And 


P  See  that  ye 

despise  not  one  of  these 
little  ones;  for  I  say  un- 
to you,  that  in  heaven 
their  angels  do  always 
behold  the  face  of  my 
Father  which  is  in 
heaven. 

Q  How  think  ye  ? 

if  any  man  have  a  hun- 
dred sheep,  and  one  of 
them  be  gone  astray, 
doth  he  not  leave  the 
ninety  and  nine,  and  go 
unto  the  mountains,  and 
seek  that  which  goeth 
astray  ?  And  if  so  be 
that  he  find  it,  verily  I 
say    unto    you     he    re- 


THE  SOURCES  AND  THEIR  HISTORY 


71 


Document  P  §S4B 
T     Take  heed   to  your- 
selves:    if    thy    brother 
sin,  rebuke  him;   and  if 
he  repent,  forgive  him 


when  he  cometh  home,     joiceth  over  it  more  than 
he   calleth   together  his     over  the  ninety  and  nine 
friends   and   his   neigh-     which    have    not    gone 
hours,  saying  unto  them,     astray. 
Rejoice  with  me,  for  I 
have   found    my    sheep 
which  was  lost. 
R  I  say  unto 

you,  that  even  so  there 
shall  be  joy  in  heaven 
over  one  sinner  that  re- 
penteth,  more  than  over 
ninety  and  nine  right- 
eous persons,  which 
need  no  repentance. 

S  Even  so  it  is  not  the 
will  of  your  Father 
which  is  in  heaven,  that 
one  of  these  little  ones 
should  perish. 
T  And  if  thy  brother  sin 
against  thee,  go,  shew 
him  his  fault  between 
thee  and  him  alone:  if 
he  hear  thee,  thou  hast 
gained  thy  brother. 
U  But 

if  he  hear  thee  not,  take 
with  thee  one  or  two 
more,  that  at  the  mouth 
of  two  witnesses  or  three 
every  word  may  be  estab- 
lished. And  if  he  re- 
fuse to  hear  them,  tell  it 
unto  the  church :   and  if 

he   refuse    to   hear    the 

church  also,  let  him  be 

unto  thee  as  the  Gentile 

and  the  publican.  Verily 

I   say  unto   you.   What 

things    soever    ye    shall 

bind  on  earth  shall  be 

bound   in   heaven:   and 

what    things    soever    ye 

shall  loose  on  earth  shall 

be    loosed    in    heaven. 

Again  I  say  unto  you, 

that  if  two  of  you  shall 

agree  on  earth  as  touch- 
ing anything  that  they 

shall  ask,  it  shall  be  done 

for  them  of  my  Father 

which  is  in  heaven.    For 

where  two  or  three  are 

gathered     together      in 

my   name,   there   am   1 

in  the  midst  of  them. 
V     Then     came     Peter, 

and  said  to  him.  Lord, 

how  oft  shall  my  brother 

sin   against   me,   and   I 

forgive  him  ?  until  seven 

times  ?  Jesus  saith  unto 

him,  I  say  not  unto  thee, 

Until  seven  times;    but. 

Until      seventy      times 

seven. 

In  the  above  exhibit  there  is  shown,  in  addition  to  document  MK 
9:33-50,  the  portions  of  the  gospels  of  Luke  and  Matthew  which 
were  derived  from  that  Markan  paragraph/  and  in  the  column  on  the 

I  Except  that  Matt.  10:40,  derived  from  portion  G,  and  Matt.  10:42,  derived  from 
portion  J,  are  not  set  in  parallelism  here. 


V  And  if  he  sin  against 
thee  seven  times  in  the 
day,  and  seven  times 
turn  again  to  thee,  say- 
ing, I  repent;  thou  shalt 
forgive  him. 


72     THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

left  hand  certain  portions  of  documents  P  and  MK  which  suppHed 
parts  of  the  additions  in  Matthew.  The  various  relations  of  these 
documents  and  gospels  must  first  be  discussed. 

In  reading  the  document  MK,  the  first  difficulty  that  presents 
itself  hes  in  the  words  used  about  httle  children  in  portions  F,  G. 
There  is  no  inherent  difficulty  in  thinking  of  Jesus  as  using  a  httle 
child  to  point  a  rebuke  to  selfish  and  proud  ambition ;  such  difficulty 
as  there  is  here  resides  in  the  words  said  to  have  been  used  in  connec- 
tion with  the  act.  What  possible  relation  do  the  words  in  portions 
F,  G  bear  to  the  problem  with  which  Jesus  was  deahng  at  this  time  ? 
How  do  they  rebuke  self-seeking?  Are  we  creating  an  imaginary 
difficulty  which  insight  might  solve  ?  Matthew  and  Luke  apparently 
did  not  think  so,  for  from  their  handhng  of  thisMarkan  passage  it  is  evi- 
dent that  each  attempted  in  his  own  way  to  resolve  precisely  the  problem 
raised  in  our  study.  Luke's  endeavor  is  the  simpler.  Feehng  that  Jesus' 
reported  use  of  the  child  after  he  had  spoken  the  words  in  portion  B 
was  lacking  in  a  relation  to  the  discussion  in  hand,  he  transferred  the 
thought  in  B  to  a  place  (H)  after  the  taking  of  the  child,  and  rewrote 
the  wording  of  B  so  that  in  its  form  as  H  it  reads  hke  a  natural  infer- 
ence from  the  use  of  the  child,  "he  that  is  least,"  that  is,  minor  or 
childhke,  "the  same  is  great."  But  the  Lukan  change  still  left  the 
difficult  words  in  portion  G.  INIatthew's  effort  to  solve  the  problem 
is  more  thoroughgoing  and  striking.  He  finds  the  words  used  in 
connection  with  the  child  so  distant  from  the  subject,  while  the  possible 
lesson  from  a  child  is  so  obvious  and  forceful,  that  he  draws  a  verse 
from  another  portion  of  document  MK  where  children  are  under 
discussion,  MK  10:15,  and  having  taken  it,  omits  that  verse  when 
writing  his  parallel  to  MK  io:i3-i6  =  Matt.  19:13-15.  To  this 
portion  D,  drawn  from  MK,  he  adds  his  editorial  equivalent  for 
portion  B  in  the  words  of  portion  E.  It  must  be  admitted  that  Mat- 
thew has  treated  the  problem  with  skill,  for  his  portions  A  to  E  are  a 
strong  unit.  The  differences  between  the  wording  of  B,  H,  and  E 
are  the  result  of  the  varying  method  of  ]\Iatthew  and  Luke  in  meeting 
an  interpretative  task  of  some  difficulty. 

jSIatthew  goes  farther  yet  in  ridding  the  MK  paragraph  of  its 
difficulty  by  transferring  to  a  wholly  different  context  that  portion 
which  is  least  intelligible  while  a  little  child  is  in  mind,  namely,  por- 


THE  SOURCES  AND  THEIR  HISTORY  73 

tion  G.  This  he  makes  a  part  of  the  long  discourse  on  the  mission  of 
the  disciples  by  placing  before  it,  instead  of  F  which  he  retains  here, 
the  natural  words,  "He  that  receiveth  you  receiveth  me,"  Matt.  10:40, 
doubtless  under  the  influence  of  document  P  §6.  By  his  addition, 
transposition,  change,  and  removal  Matthew  has  secured  in  portions 
A  to  F  a  strong  and  intelligible  paragraph,  save  for  the  irreducible 
element  in  portion  F.  That  there  was  necessity  for  such  editorial 
effort  by  the  later  evangelists  makes  evident  that  in  the  portions 
F,  G  of  document  MK  there  has  been  either  some  serious  dislodg- 
ment  or  internal  modification  of  the  saying,  or  both.  The  problem 
as  to  meaning,  though  not  as  to  position,  would  be  solved  if  "one  of 
such  little  ones"  could  be  regarded  as  the  equivalent  of  "one  of  the 
disciples,"  for  then  the  passage  would  be  only  another  way  of  report- 
ing the  saying  in  P  §6. 

Why  is  it  that  of  the  remaining  portions  of  document  MK  above 
the  evangehst  Luke  used  only  the  portion  I  ?  Most  of  the  omissions 
of  Luke  in  using  document  MK  can  be  explained  by  the  fact  that  he 
has  the  same  material  from  another  of  his  documents.  And  it  is  to  be 
observed  that  he  has  the  portion  K  in  P  §54,  and  the  portion  O  in 
P  §45.  But  why  does  Luke  omit  the  sayings  in  J,  M,  N,  especially 
the  striking  saying  in  M,  unlike  anything  to  be  found  in  any  portion 
of  the  other  Lukan  documents?  The  most  natural  explanation 
would  seem  to  be  that  all  of  document  MK  from  J  to  N  was  absent 
from  the  copy  of  document  MK  which  Luke  possessed.  There  are 
other  very  strong  and  convincing  evidences  that  the  document  MK 
used  by  Luke  did  not  contain  certain  passages  which  were  present  in 
the  MK  used  by  Matthew.  It  has  been  pointed  out  that  in  threefold 
material  Matthew  is  closer  in  verbal  Hkeness  to  our  present  MK  than 
is  Luke  on  the  whole;  and  it  was  suggested  that  this  was  attributable 
either  to  the  freer  transcription  of  Luke,  or  to  the  fact  that  he  used  a 
MK  less  like  our  present  MK  than  was  that  of  Matthew.  From  the 
evidence  through  omissions  it  would  seem  that  the  latter  conjecture  is 
more  nearly  the  correct  one;  that  is,  all  evidence  converges  toward 
the  conclusion  that  Luke  used  a  copy  of  document  MK  which  was 
more  primitive  than  that  which  was  used  by  Matthew.  This  does 
not  exclude  the  possible  truth  of  the  supposition  that  Luke  also  tran- 
scribed with  greater  freedom  in  verbal  details.     There  seems  to  be 


74     THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

slight  evidence  that  the  portions  of  document  MK  common  to  the 
copies  used  by  Luke  and  Matthew  differed  substantially  from  those 
portions  in  the  copy  of  document  MK  that  has  come  down  to  us. 
In  support  of  the  conjecture  that  the  above  MK  portions  J  to  N 
were  not  in  the  MK  used  by  Luke,  there  is  the  additional,  substantial 
body  of  facts  as  to  the  lack  of  internal  relationship  of  these  portions 
one  to  another,  and  the  appearance  of  K,  M,  and  O  in  other  docu- 
ments, facts  already  set  forth  at  length  elsewhere.  Of  these  por- 
tions the  last,  O,  is  the  only  one  related  to  the  theme  with  which  the 
paragraph  started,  the  dispute  among  the  disciples;  and  it  may  well 
be  that  this  saying  stood  in  the  Lukan  copy  of  MK  after  portion  I, 
but  was  omitted  by  Luke  because  of  its  appearance  in  document 

P§45. 

In  short,  this  place  in  document  MK  has  become  the  depository, 
in  the  sense  in  which  no  other  part  of  that  document  has,  for  several 
sayings  of  Jesus  which  are  not  related  to  the  theme  under  treatment, 
the  dispute  between  the  disciples,  and  which  are  related  to  one 
another  only  by  superficial  verbal  likenesses  in  certain  of  their  phrases. 
It  became  a  depository  of  sayings  which  belong  to  other  occasions  in 
the  ministry  of  Jesus.  Thus  the  portion  M  has  its  true  and  illuminat- 
ing context  as  a  part  of  document  M  §  5 ;  the  saying  in  portion  K 
belongs  with  the  rest  of  document  P  §  54.  It  can  hardly  be  main- 
tained that  the  difficult  saying  in  the  portion  N  is  anything  other  than 
an  endeavor  to  form  a  junction  between  M  and  O,  made  at  the  time 
the  former  was  given  a  place  in  the  document.  It  is  not  assumed 
that  portions  M  and  K  were  actually  drawn  from  documents  P  and  M 
by  those  who  placed  them  in  MK;  they  are  apparently  additional 
sayings  that  have  come  to  the  later  makers  of  MK  by  another  line, 
as  is  suggested,  indeed,  by  their  differences  in  form  from  the  same 
sayings  in  documents  P  and  M.  Even  the  portion  I,  which  was 
apparently  in  Luke's  copy  of  document  MK,  is  an  unnatural  inter- 
ruption to  the  discourse  of  Jesus,  and  probably  as  such  was  dropped 
by  Matthew  when  he  used  MK.  It  would  seem,  therefore,  that  at 
one  time  in  the  history  of  the  tradition  the  portion  O  followed  imme- 
diately after  portion  B,  and  has  gradually  been  separated  farther 
and  farther  from  its  context,  as  new  sayings  were  inserted  at  this 
point  in  document  MK.     That  reputed  sayings  of  Jesus,  not  pre- 


THE  SOURCES  AND  THEIR  HISTORY  75 

viously  appearing  in  a  document,  should  be  inserted  as  they  became 
known  to  the  transmitters  of  a  document,  and  that  the  context  given 
them  should  often  be  unnatural  and  based  on  some  slight  verbal 
relation,  is  an  entirely  reasonable  supposition  from  the  historical 
standpoint,  and  one  which,  if  recognized,  will  reduce  the  need  for 
strained  interpretative  expedients  in  dealing  with  sayings  which  are 
luminous  in  one  context  but  perplexing  in  another. 

Attention  may  now  be  directed  to  the  method  of  Matthew  in  his 
parallel  chapter.  His  treatment  of  the  portions  A  to  G  has  been 
examined;  and  it  has  been  suggested  that  portion  I  was  omitted  be- 
cause it  formed  an  interruption  to  the  movement  of  the  discourse. 
What  he  did  with  the  portion  G,  he  did  also  with  the  portion  J, 
that  is,  interpreted  it  as  bearing  upon  the  future  mission  of  the  dis- 
ciples, and  transferred  it  to  a  place  in  the  discourse  on  that  subject 
which  he  has  brought  together,  Matt.  10:42.  The  minor  modifica- 
tion which  document  MK  underwent,  after  the  time  it  was  used  by 
Matthew,  is  nowhere  better  illustrated  than  in  this  verse,  where  it  can 
be  checked  by  a  comparison  of  gospel  with  document.  For  the 
Markan  "you,"  the  Matthaean  report  has  "one  of  these  little  ones;" 
for  the  Markan  "because  ye  are  Christ's  (eV  ovofiarc  otl  XpiaTov 
ia-re);'  Matthew  records  "in  the  name  of  a  disciple  (ek  ovofia 
fiadr)Tov)y  Since  the  phrase  "one  of  these  little  ones"  in  its  Mat- 
thaean context  is  unintelUgible  except  as  Matthew  and  his  early  readers 
thoroughly  understood  it  to  be  the  equivalent  of  "a  disciple,"  it  must 
be  supposed  that  it  had  this  meaning  in  the  early  apostolic  age.  But 
the  appearance  of  the  phrase  in  this  form  in  Matthew,  taken  with  the 
fact  that  it  occurs  in  our  MK  both  before  and  after  this  verse,  portions 
F  and  K  above,  seems  to  put  it  beyond  doubt  that  the  MK  used  by 
Matthew  had  the  portion  J  in  its  present  Matthaean  form,  and  not 
as  in  our  copy  of  document  MK.  This  is  equivalent  to  saying  that 
if  the  portion  J  of  document  MK  were  in  the  Matthaean  form,  namely, 
had  "one  of  these  little  ones"  instead  of  "you,"  it  would  be  easier  to 
understand  how  there  came  to  be  attached  to  it  the  saying  which  now 
follows  in  MK,  the  portion  K.  These  indications  that  the  phrase 
"one  of  these  little  ones"  was  understood  in  the  early  apostolic  age 
to  be  the  same  in  content  as  "a  disciple"  throw  light  upon  the  diffi- 
culty created  by  the  portions  F,  G.     To  interpret  F,  G  the  words  "  one 


76  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

of  such  little  children  "  need  only  to  be  taken  to  mean  "  a  disciple," 
and  F,  G  are  clear  and  strong.  But  such  a  substitution  robs  F,  G  of 
all  applicability  to  the  dispute  about  place  between  the  disciples. 
The  substance  of  the  case  seems  to  be  this:  The  sa}dng  in  portion  F 
originally  read  "one  of  these  little  ones,"  and  meant,  as  it  does  in  the 
original  J  and  in  K,  "  a  disciple."  But  it  was  understood  by  the  person 
who  gave  it  place  in  the  document  ]\IK  at  F,  G  to  refer  to  a  veritable 
little  child,  and  was  therefore  attached  to  the  record  of  this  act  of 
Jesus,  portion  C,  as  the  most  suitable  place  in  the  history  for  it. 
After  the  Markan  adaptation,  later  users  of  document  MK  as  editors 
found  it  as  obscure  as  do  the  readers  of  today.  Its  original  meaning, 
therefore,  was  the  equivalent  of  document  P  §6.  Which  of  the  two 
forms  of  the  report,  MK  or  P,  is  more  nearly  in  the  words  actually 
used  by  Jesus  may  not  now  be  determined. 

Having  transferred  portions  G  and  J  to  the  discourse  on  the  mis- 
sion, Matthew  enriched  portion  K  by  the  addition  to  it  of  the  open- 
ing saying  in  document  P  §54,  the  portion  L,  which  had  not  found  a 
place  in  document  MK  although  the  following  half  of  P  §54  had,  an 
indication  that  the  Markan  portion  K  did  not  come  in  under  the  influ- 
ence of  document  P.  The  portion  M  was  used  now,  the  separate 
references  to  hand  and  foot  being  combined  into  a  single  statement  by 
Matthew\  The  portion  O  was  omitted,  perhaps  because  it  had  ap- 
peared already  in  the  Sermon  on  the  Mount,  perhaps  because  its 
relation  to  the  subject  in  hand  was  not  discernible  by  Matthew. 

Matthew  had  now  reached  the  end  of  that  material  supplied  to  him 
on  this  subject,  or  these  subjects,  by  his  document  MK.  What 
follows  in  his  eighteenth  chapter  is  to  be  attributed  to  other  sources. 
In  his  portions  P  to  S  he  has  more  sapngs  about  "these  Httle  ones;" 
of  these  sayings,  the  parable  Q  is  derivable  from  document  P  §46. 
But  what  shall  be  said  of  the  words  in  portions  P  and  S  ?  In  which 
of  the  two  senses  is  "these  little  ones"  being  used  here,  that  of  "dis- 
ciples" or  that  of  "little  children"  ?  Since  Matthew  has  eliminated 
the  two  sayings  which  require  the  interpretation  "disciples,"  namely 
G  and  J,  it  is  most  natural  to  suppose  the  reference  in  P-S  to  be  to 
"little  children."  But  if  this  inference  is  correct,  what  shall  be  said 
about  the  use  of  the  parable  Q  in  such  a  context  ?  Are  little  children 
the  one  as  against  the  ninety  and  nine  ?    And  are  little  children  to  be 


THE  SOURCES  AND  THEIR  HISTORY  77 

thought  of  as  those  that  "  be  gone  astray"  ?  As  apphed  in  the  context 
of  document  P  to  "the  pubhcans  and  sinners  who  were  drawing  near 
unto  him  for  to  hear  him,"  it  is  a  parable  of  beauty  and  grace,  strong 
in  literary  form  and  in  religious  truth.  It  seems  impossible  to  say 
the  same  of  its  use  in  this  chapter  of  Matthew.  Any  application  of 
it  to  the  subject  of  "little  children"  seems  strained.  It  fits  the  out- 
casts of  a  nation,  who  form  the  minority,  but  not  the  children  of  a 
people,  who  are  the  majority.  It  applies  to  the  perverse  and  straying 
adults,  but  not  to  the  innocent  and  home-abiding  children.  The 
considerable  differences  in  form  between  the  parable  as  in  the  Lukan 
P  and  in  this  chapter  of  Matthew,  differences  not  to  be  accounted  for 
by  any  endeavor  to  adapt  the  parable  to  another  use,  strongly  sug- 
gest that 'this  parable  was  not  taken  up  by  Matthew  from  document 
P,  but  came  into  Matthew's  Gospel  along  with  the  portions  P  and  S 
at  a  time  subsequent  to  the  evangelist's  work  in  forming  the  gospel, 
that  is,  from  another  source  and  by  other  hands.  The  very  different 
use  made  of  the  parable  will  be  strongly  felt  by  comparing  the  thought 
of  portions  R  and  S. 

The  conjecture  that  the  portions  P-S  are  from  another  hand 
than  that  of  Matthew  is  strongly  supported  by  the  fact  that,  if  these 
are  eliminated,  Matthew  will  be  found  to  be  continuing  in  portions 
T-V  that  use  of  document  P  §54  which  he  had  begun  in  supplement- 
ing the  K  of  MK  by  the  L  of  P  §  54.  The  only  interruption  to  his  con- 
tinuous use  of  P  §54  was  caused  by  the  taking-up  of  the  portion  M 
of  document  MK.  \Vhy  T  and  V  differ  from  the  T  and  V  of  docu- 
ment P,  and  whence  came  the  portion  U  are  questions  of  such  impor- 
tance that  their  consideration  must  be  taken  up  elsewhere.'  There 
may  now  be  summarized  the  results  which  seem  to  have  been  derived 
from  this  study:  The  document  MK  used  by  Luke  contained  only 
the  portions  A-I  and  O.  Within  those  limits  there  had  been  taken 
up  by  document  MK  a  saying  which  was  given  a  place  here  through 
a  misunderstanding  of  the  phrase  "one  of  these  little  ones,"  it  being 
supposed  to  refer  to  httle  children,  whereas  its  real  application  was  to 
the  disciples.  The  confusion  of  thought  caused  by  this  initial  mis- 
interpretation led  the  later  evangchsts  to  modify  the  report  so  as  to 
add  to  its   intelligibility.     In   this   endeavor,   Matthew   was   more 

I  See  pp.  334-39- 


78  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

thoroughgoing  and  successful  than  Luke.  Because  of  this  saying 
about  "these  little  ones"  in  portions  F,  G  of  document  MK,  there 
came  to  be  attached  to  the  report  two  other  isolated  and  unrelated 
sayings  about  "these  little  ones,"  the  portions  J,  K.  In  the  latter  of 
these  there  is  the  phrase  "to  stumble,"  and  its  occurrence  there  led 
to  the  addition,  at  the  same  or  at  some  other  time,  of  the  sayings  in 
portion  M,  which  begin  with  "to  stumble."  The  saying  in  portion 
O  being  now  so  far  removed  from  its  original  context  and  subject, 
junction  was  made  between  it  and  the  preceding  saying  by  the  portion 
N.  In  this  form  the  document  MK  passed  into  the  hands  of  Matthew. 
As  a  part  of  Matthew's  process  in  adapting  the  difficult  saying  in 
portions  F,  G,  he  brought  in  D  from  another  part  of  document  MK, 
and  removed  the  puzzling  portions  G  and  J  to  his  discourse  on  the 
mission  of  the  disciples.  Finding  the  portion  K  both  in  his  document 
MK  and  in  P  §54A,  he  determined  to  use  the  whole  of  P  §54,  inter- 
rupting it  only  by  the  insertion,  between  its  two  parts  A  and  B,  of  the 
portion  M  from  document  MK.  Subsequently  some  editorial  worker 
upon  the  Gospel  of  Matthew  inserted  the  sayings  in  the  portions  P-S, 
including  the  parable,  which  is  unsuitable  for  use  here  and  has  its 
intention  made  clear  by  reference  to  its  use  in  document  P.  The 
source  and  content  of  the  portion  U  is  a  subject  for  subsequent  dis- 
cussions. Any  endeavor  to  know  the  thought  of  Jesus  as  intended 
in  the  portions  F,  G  must  take  account  of  the  context  of  its  equivalent 
in  document  P  §6,  and  must  give  consideration  to  the  judgment  of  the 
first  evangelist  as  shown  in  his  pkcing  of  the  saying,  Matt.  10:40. 
In  passing  upon  the  content  of  portion  J,  account  must  be  taken  of  its 
non-appearance  elsewhere  in  documents,  and  of  its  isolation  in  this 
single  context  where  it  has  found  a  place.  For  another  and  better 
placed  report  of  the  impressive  sayings  in  portion  M  one  will  turn  to 
document  M  §5.  In  an  attempt  to  estimate  the  significance  of  the 
sayings  in  portions  P-S,  one  will  have  in  mind  their  apparent  absence 
from  our  gospels  until  subsequent  to  the  period  of  the  editorial  work 
of  Matthew. 

II.     The  Gospels  MT  and  LK  compared  with  the  Document  MK 

The  border  line  between  the  simple  comparison  of  the  Matthaean 
P  with  the  Lukan  P  and  the  study  of  the  relation  between  document 


THE  SOURCES  AND  THEIR  HISTORY  79 

MK  and  the  first  and  third  evangelists  has  been  crossed,  of  necessity, 
in  the  consideration  of  the  last  passage  examined,  that  under  1: 14 
above.  Henceforth  attention  may  be  directed  solely  to  the  influence 
of  document  MK  where  it  alone  is  the  source  of  a  Matthaean  or  Lukan 
paragraph.  The  object  of  the  study  which  is  to  follow  is  the  deter- 
mination of  the  degree  of  faithfulness  of  Matthew  and  Luke  to  their 
document  MK,  where  that  document  had  recorded  teaching  of  Jesus 
about  the  future.  No  passages  will  be  brought  under  comparison 
except  those  that  clearly  contain  teaching  on  the  future.  It  has 
been  suggested  previously  that,  viewed  theoretically,  no  portion  of  the 
teaching  of  Jesus  might  be  expected  to  be  more  subject  to  the  modi- 
fying influence  of  time  and  actual  experience  than  those  portions  which 
dealt  with  the  future,  and  especially  that  future  which  lay  within  the 
lifetime  of  his  hearers.  Whether  what  one  might  hypothetically 
expect  actually  took  place  can  be  determined  only  by  a  close  scrutiny 
of  the  facts.  That  both  Matthew  and  Luke  show  in  general  striking 
fidelity  to  their  sources  has  already  been  afl&rmed;  v/hat  they  do 
where  there  is  teaching  on  the  future  may  now  be  subjected  to  exam- 
ination. 

I.    Denial  of  Jesus  under  Persecution 

Gospel  MT  16:27  Document  MK  8:38  Gospel  LK  9:26 

For  the  Son  of  man  shall  come        For  whosoever  shall  be  ashamed        For  whosoever  shall  be  ashamed 

in  the  glory  of  his  Father  with  his    of  me  and  of  my  words  in  this  of  me  and  of  my  words,  of  him 

angels;    and  then  shall  he  render    adulterous  and  sinful  generation,  shall  the  Son  of  man  be  ashamed, 

unto  every  man  according  to  his    the    Son   of    man    also    shall    be  when  he  cometh  in  his  own  glory 

deeds.  ashamed  of  him,  when  he  cometh  and  the  glory  of  the  Father,  and  of 

in  the  glory  of  his  Father  with  the  the  holy  angels, 
holy  angels. 

Luke  took  over  the  saying  at  this  point  without  very  serious  modi- 
fication, his  most  significant  addition  being  that  in  which  he  gives  to 
Jesus  "his  own  glory"  in  which  to  come,  as  well  as  that  of  "  the  Father, 
and  of  the  holy  angels"— an  indication  of  growth  in  the  dignity 
assigned  to  Jesus.  The  omission  of  the  words  "  in  this  adulterous  and 
sinful  generation"  suggests  the  conjecture  that  they  had  their  rise 
subsequently,  springing  from  the  same  interpretation  of  contempo- 
rary Jewish  perversity  as  the  added  words  of  Matthew  in  12 :  45,  "  Even 
so  shall  it  be  also  unto  this  evil  generation,"  and  in  12:39,  "and 
adukerous  generation,"  and  in  16:4,  "evil  and  aduherous  genera- 
tion." They  are  to  be  attributed,  probably,  to  the  fate  of  the  nation 
as  it  was  actually  being  reahzed  in  the  decades  of  gospel  formation. 
Of  much  greater  significance  are  the  departures  of  Matthew  from  his 


8o  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

document.  He  makes  the  accompanying  angels  to  be  "his  angels," 
and  goes  quite  beyond  the  warrant  of  his  document  when  he  changes 
the  simple  assertion,  that  the  denier  will  be  denied,  into  the  broad 
announcement  that  "  then  shall  he  render  unto  every  man  according 
to  his  deeds."  Such  a  change  impHes  a  conception  of  the  function  of 
the  Son  of  man  which  is  neither  stated  nor  involved  in  the  words  of 
document  MK.  It  portrays  a  judgment  scene  and  judicial  activities, 
and  carries  with  it  a  body  of  ideas  which  are  not  sustained  by  his 
source  at  this  point.  This  addition  by  Alatthew  is  in  Hne  with  addi- 
tions previously  found  when  Matthew's  document  M  was  compared 
with  other  documents,  and  again  when  the  Matthaean  P  was  com- 
pared with  the  Lukan  P;  that  is,  it  is  an  evidence  of  a  strong  escha- 
tological  tendency  in  the  Gospel  of  Matthew. 

The  above  ]\Iatthaean  form  of  this  saying  seems  to  be  the  last  stage 
in  a  process  of  evolution  through  which  certain  words  spoken  by 
Jesus  passed,  several  of  the  successive  steps  in  which  are  before  us  in 
the  gospels  as  they  stand.     The  forms  are  as  follows: 

Matthaean  P 
But  whosoever  shall  deny  me  before  men,  him  will  I  also  deny  before  my  Father  which  is  in  heaven. 

Lukan  P 
But  he  that  denieth  me  in  the  presence  of  men  shall  be  denied  in  the  presence  of  the  angels  of  God. 

Document  MK 
For  whosoever  shall  be  ashamed  of  me  and  of  my  words,  the  Son  of  man  also  shall  be  ashamed  of 
him,  when  he  cometh  in  the  glory  of  his  Father  with  the  holy  angels. 
Gospel  MT 
For  the  Son  of  man  shall  come  in  the  glory  of  his  Father  with  his  angels;  and  then  shall  he  render 
unto  every  man  according  to  his  deeds. 

An  examination  made  at  a  previous  point  seemed  to  resuh  in  the 
conclusion  that  this  is  not  a  repeated  saying,  but  a  single  one  which  has 
its  true  context  in  document  P  §20  which  Matthew  placed  as  a  part 
of  the  discourse  on  the  mission  of  the  disciples.  Its  setting  in  docu- 
ment MK  is  explained  on  the  basis  of  the  interpretation  given  to  the 
preceding  sayings,  MK  8:34-37,  as  applying  to  the  death  of  the  body 
under  persecution,  an  interpretation  which,  it  is  beheved,  does  not 
do  justice  to  the  thought  of  Jesus.  The  motive  for  this  junction  was 
the  need  of  something  to  strengthen  converts  under  persecution,  a 
need  thought  to  be  met  by  placing  this  saying  in  connection  with  say- 
ings supposed  to  refer  to  death  under  persecution.  But  before  the 
saying  was  taken  up  thus  into  the  document  MK,  or  as  it  was  being 
incorporated,  it  underwent  those  modifications  which  may  be  seen 


THE  SOURCES  AND  THEIR  HISTORY  8i 

by  comparing  it  with  the  Matthaean  P.  It  is  difficult  to  exaggerate 
the  significance  of  the  gulf  which  separates  the  thought  of  the  form 
in  Matthaean  P  from  that  in  gospel  MT, 

2.    The  Future  of  the  Kingdom  of  God 

Gospel  MT  16:28  Document  MK  9:1  Gospel  LK  9:27 

Verily  I  say  unto  you,  There  be  Verily  1  say  unto  you,  There  be  But  I  tell  you  of  a  truth,  There 

some   of   them   that   stand   here,  some  here  of  them  that  stand  by,  be  sonic  of  them  that  stand  here, 

■which  shall    in    no  wise  taste  of  which  shall   in  no  wise  taste  of  which   shall   in   no  wise  taste  of 

death,   till   they   see   the   Son   of  death,  till  they  see  the  kingdom  of  death,  till  they  sue  the  kingdom  of 

man  coming  in  his  kingdom.  God  come  with  power.  God. 

It  is  not  possible  to  say  with  assurance  what  inference  may  be 
drawn  from  the  absence  of  the  words  "come  with  power"  in  the 
Lukan  report.  It  may  be  due  to  an  editorial  impulse  of  Luke  work- 
ing on  a  document  MK  which  contained  the  words,  or  to  the 
fact  that  his  copy  of  MK  did  not  contain  this  close  to  the  saying. 
But  there  can  be  no  mistaking  the  Matthaean  treatment.  "  Kingdom 
of  God  come  with  power"  gives  place  to  "Son  of  man  coming  in  his 
kingdom."  Shall  it  be  affirmed  that  the  change  does  not  materially 
affect  the  sense,  that  the  one  phrase  is  the  substantial  equivalent  of  the 
other  ?  That  would  not  be  a  sound  conclusion  unless  based  upon  a 
thorough  examination  of  the  teaching  of  Jesus  about  the  future  of  the 
kingdom  as  elsewhere  recorded.  Such  an  examination  is  impractica- 
ble at  this  point.  It  must  suffice  for  the  present  to  maintain  that  the 
phrase  of  Matthew  can  have  only  one  reasonable  meaning,  whereas 
that  of  document  MK  is  open  to  any  one  of  several  interpretations. 
Unless  one  assumes  in  advance  that  Jesus  did  not  and  could  not  think 
and  speak  of  the  future  of  the  kingdom  of  God  in  any  other  than  an 
eschatological  sense,  this  document  MK  passage  does  not  in  itself 
commit  Jesus  to  that  view  of  the  kingdom's  future.  But  the  phrase 
of  Matthew  can  be  interpreted  in  other  than  an  eschatological  meaning, 
it  would  seem,  only  by  a  resort  to  the  most  strained  use  of  language. 
It  seems  difficult,  therefore,  to  avoid  the  conclusion  that  in  this  passage 
we  have  yet  another  instance  of  the  powerful  working  of  the  eschato- 
logical influence  upon  the  Gospel  of  Matthew. 

An  additional  question  of  importance  is  raised  by  the  presence 
of  this  particular  saying  at  this  point  in  the  narrative.  What  relation 
does  this  saying  bear  to  what  precedes  in  document  MK  ?  If  tem- 
porarily one  will  ehminate  MK  8 :  38,  it  will  be  found  difficult  to  estab- 
Hsh  any  inner  relationship  between  MK  9:1  and  the  sayings,  in 


82  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

whole  or  in  part,  which  precede  or  follow.  One  seems  shut  up  to  the 
behef  that  justification  for  placing  the  saying  here  rests  solely  in  its 
apparent  relation  to  MK  8 :  38.  It  seems  to  have  been  the  beHef  of 
the  framers  of  the  tradition  that  MK  8:38  held  in  itself  a  warning 
against  defection  under  persecution,  while  MK  9 :  i  was  calculated, 
by  its  apparent  promise  of  speedy  deliverance,  to  encourage  the 
believer  to  patient  endurance  of  the  ills  of  persecution.  That  is  to 
say,  the  document  MK  form  of  the  saying  was  itself  taken  by  the 
early  community  to  mean  precisely  what  Matthew  has  made  it  mean 
by  his  rewTiting  of  it.  It  was  regarded  as  a  promise  of  the  speedy 
return  of  Jesus  in  power  and  glor}',  at  which  time  all  persecution 
would  come  to  an  end,  and  those  who  had  not  denied  him  under 
persecution  w^ould  be  acknowledged  by  the  Son  of  man.  But  before 
a  reader  of  today  can  undertake  the  support  of  such  a  placing  and 
interpretation  of  this  saying,  it  must  first  be  proven  that  such  was  the 
future  of  the  kingdom  as  elsewhere  portrayed  by  Jesus,  that  in  IMK 
8  •  34-37  Jesus  is  referring  primarily,  if  not  solely,  to  the  life  of  the  body, 
that  his  thought  here  is  of  the  persecutions  w^hich  are  to  come  upon 
his  disciples,  that  the  saying  in  MK  8 :  38  belongs  here  not  elsewhere, 
and  that  the  appeal  of  Jesus  for  faithfulness  to  him  was  based  upon 
the  promise  of  relief  at  his  speedy  return.  This  seems  more  formid- 
able than  one  need  attempt,  when  it  is  possible  to  resolve  all  difficulties 
simply  by  regarding  the  two  sayings  as  ultimately  based  on  two 
separate,  genuine  utterances  of  Jesus,  which  were  early  misinterpreted 
and  hence  wrongly  placed  in  the  record  of  his  words.  This  passage 
may  not  be  left  without  the  observation  that,  though  the  document 
MK  form  of  the  sayings  stands  closer  to  the  original  words  of  Jesus, 
their  interpretation  by  the  Markan  hne  of  tradition  was  similar  to  that 
of  Matthew.  Evidently  it  is  true  that,  even  when  we  are  as  far  back 
in  the  history  of  the  tradition  as  we  may  be  taken  by  document  MK, 
we  are  not  always  close  enough  to  the  words  as  they  came  from  Jesus 
to  be  assured  that  they  have  not  already  undergone  some  modification 
under  that  eschatological  tendency  which  is  seen  so  markedly  in  the 
Gospel  of  Matthew. 

3.    In  the  Kingdom  of  God 

Gospel  MT  26:20  Doccment  MK  14:25                         Gospel  LK  22:18 

But  I  say  unto  you,  I  will  not  Verily  I  say  unto  you.  I  will  no        For  I  say  unto  you,  I  will  not 

drink  henceforth  of  this  fruit  of  the  more  drink  of  the  fruit  of  the  vine,  drink    from    henceforth    of    the 

vine,  until  that  day  when  I  drink  until  that  day  when  I  drink  it  new  fruit  of  the  vine,  until  the  kingdom 

It  new  with  you  in  my  Father's  in  the  kingdom  of  God.  of  God  shall  come, 
kingdom. 


THE  SOURCES  AND  THEIR  HISTORY  83 

The  Matthaean  substitution  of  "my  Father"  for  the  "God"  of 
his  source  is  not  an  isolated  instance  of  this  tendency  in  the  first 
evangelist.  Except  for  this,  and  the  addition  of  "  with  you,"  Matthew 
keeps  more  faithfully  to  his  document  in  this  instance  than  does  Luke. 
Shall  it  be  held  that  the  thought  of  Jesus  is  as  accurately  transmitted 
by  the  Lukan  words  ?  Back  of  the  words  "  until  the  kingdom  of  God 
shall  come"  does  there  not  lie  a  conception  of  the  mode  of  the  king- 
dom which  is  not  inherent  to  the  Markan  phrase  "  until  that  day  when 
I  drink  it  new  in  the  kingdom  of  God ' '  ?  There  is  lost  from  the  Lukan 
report  the  significant  suggestion  of  the  precise  thought  of  Jesus  which 
is  conveyed  by  his  words  "drink  it  new."  These  lead  the  imagination 
to  dwell  upon  the  changed  state  of  existence  had  in  mind  by  Jesus 
when  he  conceived  of  the  fruit  of  the  vine  as  "new."  Certainly  they 
hint  at  something  other  than  life  in  a  kingdom  which  is  a  prolonga- 
tion of  bUssful  Hfe  upon  the  earth.  The  document  MK  report  sug- 
gests a  change  of  state  which  Jesus  believed  himself  to  be  nearing; 
the  Lukan  recension  seems  to  imply  one  fixed  event  for  the  consum- 
mation of  which  Jesus  would  wait  in  expectation.  There  is  no  defi- 
nition of  the  nature  of  the  kingdom  in  document  MK,  except  the 
implication  that  in  it  all  things,  including  even  the  fruit  of  the  vine,  are 
"  new."  But  in  the  Lukan  form  of  the  saying  there  is  the  expectation 
that  at  some  definite  time  in  the  future  the  kingdom  of  God  will 
"  come."  In  short,  in  the  saying  as  reported  by  Luke  there  is  a  dis- 
tinct movement  toward  that  eschatological  interpretation  of  sayings 
about  the  future  of  the  kingdom  which  is  most  strikingly  exhibited, 
in  most  passages,  by  the  Gospel  of  Matthew. 


4.    At  the  Right  Hand  of  the  Power  of  God 

T,fi:6,,  Document  MK  14:62  Gospel: 

And  ye  shall  see  the  Son  of  man        But  from  henceforth  shall  the 


Henceforth  ye  shall  see  the  Son  And  ye  shall  see  the  Son  ol  man  liut  irom  "eru e  o  ui  -^^^'  "- 

of  man  sitting  at  the  right  hand  sitting  at  the  right  hand  of  power  Son  of  man  be  seated  at  the  right 

of   power,    and   coming    on    the  and   coming    with   the  clouds  of  hand  of  the  power  of  God. 

clouds  of  heaven.  heaven. 

In  this  passage  Matthew  agrees  very  closely  with  his  document. 
Both  document  and  gospel  name  two  states,  "sitting  at  the  right  hand 
of  power"  and  "coming  with  the  clouds  of  heaven."  Of  these  two 
states,  one  only  is  recorded  by  Luke,  "seated  at  the  right  hand  of  the 
power  of  God."  Document  MK  and  gospel  MT  report  Jesus  as 
saying  that  his  hearers  at  his  trial  will  themselves  see  him  in  both  of 
these  states,  "ye  shall  see."     It  is  exceedingly  difficult  to  conceive 


84     THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

how  it  could  ever  be  true  that  the  members  of  the  Sanhedrin  would  be 
able  to  see  Jesus  at  the  time  when  he  would  be  sitting  at  the  right 
hand  of  power.  How  could  their  vision  penetrate  to  the  seat  of  God  ? 
It  is  recorded,  indeed,  of  the  martyr  Stephen  that  he,  "being  full  of 
the  Holy  Ghost,"  had  a  vision  in  which  he  "  saw  the  glory  of  God,  and 
Jesus  standing  on  the  right  hand  of  God,"  but  such  a  state  and  such  an 
experience  are  hardly  to  be  credited  to  those  who  brought  Jesus  to  his 
death.  They  are  conceived  of  rather  as  exceptional.  Wliat  the  mem- 
bers of  the  Jewish  court  could  see,  without  doubt,  would  be  the  scene 
described  in  the  second  state,  "coming  with  the  clouds  of  heaven." 
Such  an  event  would  not  be  shut  out  from  the  vision  of  any  normal 
eye.  Luke  does  not  report  Jesus  as  affirming  that  the  members  of 
the  Sanhedrin  would  see  him  sitting  at  the  right  hand  of  the  power  of 
God,  but  simply  as  stating  his  own  confidence  that  he  would  attain  to 
such  a  dignity.  The  two  assertions  are  very  different  in  content.  It 
is  the  presence  of  that  which  Luke  does  not  have  in  his  record,  "com- 
ing with  the  clouds  of  heaven,"  which  necessitates  the  reading  "ye 
shall  see"  in  document  MK. 

Judged  by  every  internal  test,  therefore,  the  Lukan  form  seems 
to  be  the  more  original;  that  is,  it  is  more  reasonable  to  regard  the 
document  MK  form  as  derivative  than  to  think  of  that  of  Luke  as 
having  grown  from  document  MK.  But  such  a  conclusion  seems 
a  reversal  of  the  theory  as  to  the  relation  of  document  MK  to  gospel 
LK,  unless  it  be  assumed  that  Luke  used  a  more  primitive  MK  than 
that  which  was  used  by  Matthew  and  has  come  down  to  us.  It  has 
been  seen  that  there  are  not  a  few  evidences  that  Luke  transcribed 
from  a  document  MK  which  was  nearer  the  original  than  that  of 
Matthew.  With  reference  to  the  present  passage,  it  is  of  importance 
to  observe  that  in  Luke  it  is  a  part  of  one  of  the  only  two  narratives 
where  the  Lukan  order  does  not  agree  with  the  Markan  in  the  events 
from  MK  4 :  34  to  the  end  of  that  document.  May  it  not  be  that  this 
departure  from  document  MK  is  apparent  only,  Luke  really  pre- 
senting faithfully  the  order  of  the  MK  which  came  to  him,  and  not 
only  the  order  but  also  the  more  original  form  of  the  sayings  of  Jesus 
at  his  trial  ?  Either  this  must  be  supposed,  or  it  must  be  held  that 
Luke  here  came  under  the  influence  of  another  document,  or  under 
an  influence  of  some  other  kind.     Whatever  the  nature  of  the  factor, 


THE  SOURCES  AND  THEIR  HISTORY  85 

it  wrought  effects  opposite  to  those  which  would  have  come  simply 
from  some  editorial  impulse  toward  modification  of  sayings  in  the 
direction  of  cherished  opinion.  For  it  is  clearly  recognizable  that 
the  document  MK  form  of  the  saying  above  exhibited  attributes  to 
Jesus  a  promise  as  to  his  return  on  the  clouds  of  heaven  which  is  not 
even  vaguely  suggested  by  the  Lukan  report.  The  order  of  descent 
in  these  variant  reports  of  this  saying  seems  beyond  doubt  when  the 
hopes  and  beliefs  of  the  early  apostolic  age  are  held  in  mind;  in  the 
midst  of  such  expectations,  it  is  hardly  possible  to  beheve  that  docu  - 
ment  MK  would  be  reduced  in  content  to  that  of  gospel  LK,  but 
rather  the  reverse.  In  the  "henceforth"  of  Matthew  there  is  to  be 
seen  perhaps  a  trace  of  the  original  MK  which  was  still  retained  by 
the  MK  which  came  to  Matthew,  but  has  wholly  disappeared  from 
our  MK.  "Henceforth  {a-rr  aprC)''  has  no  ordinary  sense  when  it 
is  applied  to  "coming  on  the  clouds  of  heaven;"  it  is  inteUigible  and 
impressive  when  applied  to  the  single  thought  as  reported  in  gospel 
LK. 

5.      SXJMMARY   OF   THE   WORK   OF   JOHN  THE   BAPTIST 

Gospel  MT  3:1,  2  Document  MK  1:4  Gospel  LK  3:2,  3 

And  in  those  davs  cometh  John  John  came,  who  baptized  in  the  The  word  of  God  came  unto 

the  Baptist,  preaching  in  the  wil-  wilderness  and  preached  the  bap-  John  the  son  of  Zachanas  in  the 

derness  of  Juda:a,  saving,  Repent  tism  of  repentance  unto  remission  wilderness.     And  he  came  into  all 

ye;   for  the  kingdom 'of  heaven  is  of  sins.  the  region  round  about  Jordan, 

at  hand  preaching  the  baptism  of  repent- 
ance unto  remission  of  sins. 

The  Lukan  summary  follows  document  MK  ver>'  closely;  the 
phrase  "all  the  region  round  about  Jordan,"  it  has  been  observed, 
was  probably  derived  from  document  G,  Matthew  having  taken  it  up 
at  another  point.  Matt.  3:5.  The  idea  of  "repentance"  Alatthew 
gives  in  the  form  of  an  exhortation,  "  Repent  ye."  To  what  his  source 
gives  him  he  adds,  however,  his  own  conception  of  the  basis  of  John's 
appeal,  "for  the  kingdom  of  heaven  is  at  hand."  That  John  used 
these  words  is  nowhere  recorded  by  either  document  MK  or  G.  Both 
documents  make  it  clear  that  John  announced  the  coming  of  another 
after  him;  and  though  document  MK,  as  has  been  seen,  credits  John 
with  a  very  different  expectation  as  to  the  work  of  the  Coming  One 
from  that  reported  in  document  G,  it  is  evident  that  both  documents 
intend  to  represent  John  as  asserting  that  his  successor  is  to  be  the 
Messiah  himself.  It  is  clear  from  document  G  that  John  announced 
an  impending  crisis  of  the  most  transforming  kind,  G  §iB-E,  a  crisis 


86     THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

to  be  wrought  by  the  Messiah.  The  single  question  is  whether  John 
ever  spoke  of  that  crisis  in  the  terms  of  Matthew,  "  the  kingdom  of 
heaven  is  at  hand."  From  the  known  expressions  used  to  designate 
the  messianic  era  in  the  time  of  John,  is  it  to  be  affirmed  that  this 
one  of  Matthew  was  probably  one  of  those  used  by  John?  Can 
it  be  proven  that  the  messianic  age  was  known  to  the  contemporaries  of 
John  under  the  phrase,  ''the  kingdom  of  God"  ?  Or  was  it  Jesus 
who  gave  currency  and  content  to  that  pregnant  term  ?  The  answers 
to  these  fundamental  questions  may  not  be  assumed;  they  must  rest 
on  evidence  of  a  convincing  kind.  With  reference  to  the  particular 
passage  now  under  examination,  its  absence  from  his  source  at  this 
point  suggests  that  Matthew  drew  his  summary  from  another  place 
in  document  MK  (1:15),  where  the  words  are  attributed  to  Jesus. 
In  rewriting  that  portion  of  his  document  MK,  Matthew  presented  it 
in  the  precise  words  which  he  here  attributes  to  John,  Matt.  4:17  = 
Matt.  3:2.  It  seems  difl&cult  to  doubt  that  Matthew  acted  under  the 
conviction  that  both  Jesus  and  John  alike  made  prediction  of  a  "  king- 
dom of  heaven"  which  was  imminent,  "at  hand,"  and  also  under  the 
conviction  that  in  crediting  this  phrase  to  John  he  was  not  going 
beyond  a  general  fact  established  for  him  by  his  documents.  It  was 
beyond  the  power  of  any  man  in  the  days  of  Matthew  to  discriminate 
accurately  between  phrases  which  had  attained  general  currency 
only  after  John,  and  those  that  were  popular  modes  of  conveying  a 
certain  body  of  ideas  in  the  time  of  John.  But  for  those  who  would 
know  the  mind  of  Jesus,  it  is  of  the  utmost  importance  to  make  the 
distinction  with  sharpness. 

It  m^ay  not  be  concluded  when  the  saying  "  the  kingdom  of  heaven 
is  at  hand,"  as  here  attributed  to  John,  has  been  traced  to  the  similar 
saying  in  document  MK  1:15,  where  it  is  credited  to  Jesus,  that  we 
have  certainly  reached  the  point  of  origin  for  the  saying.  Considera- 
tions elsewhere  advanced'  seem  strongly  to  favor  the  conclusion  that 
the  document  G  representation  of  the  opening  method  and  message  of 
Jesus  is  more  accurate;  and  that  these  words  in  document  MK  i :  15  are 
an  evangelistic  summary  of  the  total  message  of  Jesus  in  his  ministry, 
a  summary  not  derivable  from  anything  said  by  Jesus  in  the  earher 
periods  of  his  activity,  even  on  the  testimony  of  document  MK  itself. 

I  See  pp.  301-6. 


i 


THE  SOURCES  AND  TPIEIR  HISTORY  87 

Therefore  the  saying,  "the  kingdom  of  heaven  is  at  hand,"  if  it  is  to 
be  credited  even  to  Jesus  himself,  must  be  assigned  to  some  period 
in  his  life  other  than  that  in  which  he  was  introducing  himself  and  his 
mission  to  his  people.  This  much  seems  demanded  by  the  docu- 
mentary evidence,  not  to  mention  the  indications  everywhere  in  the 
gospels  of  the  care  of  Jesus  about  any  premature  interpretations  of 
himself  and  his  vocation.  Such  interpretations  of  Jesus  would  have 
been  the  immediate  consequence  of  such  a  saying  as  that  in  document 
MK  1:15,  if  that  saying  were  taken  in  the  sense  intended  by  docu- 
ment MK  and  by  Matthew  when  he  attributes  it  to  John.  It  seems 
very  difficult  to  avoid  the  conclusion  that  the  placing  of  the  saying  in 
document  MK  at  i :  15  and  its  double  use  by  Matthew  when  he  took 
up  that  document.  Matt.  3 : 2  and  4:17,  are  both  the  resuh  of  an  expec- 
tation and  a  hope,  by  the  authors  of  the  document  and  the  gospel,  that 
the  kingdom  of  God  was  speedily  to  come  in  the  form  of  an  eschatolo- 
gical  blessing.  Whether  Jesus,  by  some  other  portions  of  his  teaching, 
gave  to  his  disciples  the  firm  grounds  for  such  far-reaching  expectations, 
and  thus  the  justification  for  so  summarizing  his  teaching  and  for  so 
characterizing  the  message  of  John,  is  a  subject  for  subsequent  investi- 
gation. It  suffices  at  present  to  draw  attention  to  the  fact  that  a  say- 
ing attributed  to  John  by  Matthew  was  not  found  by  him  at  that  point 
in  his  document,  and  that  at  the  place  from  which  he  drew  it  the  docu- 
ment MK  itself  comes  into  conflict  with  the  valuable  document  G, 
and  with  the  most  probable  course  of  the  history  as  discoverable 
from  a  study  of  the  whole  method  of  Jesus  in  establishing  in  his  con- 
temporaries the  conviction  of  his  vocation  as  the  Messiah.  In  brief, 
an  eschatological  tendency  seems  to  have  been  active  both  in  gospel 
MT  and  in  document  MK. 

6.    The  Age  of  Torment 

Gospel  MT  8:29  Document  MK  5:6,  7  Gospel  LK  8:28 

And  behold,  they  cried  out,  say-        And  when   he  saw  Jesus  from        And   when   he   saw   Jesus,    he 

ing,  What  have  we  to  do  with  thee,     afar,  he  ran  and  worshipped  him;  cried  out,   and  fell  down  before 

thou  Son  of  God  ?   art  thou  come    and  crying  out  with  a  loud  voice,  him,  and  with  a  loud  voice  said, 

hither  to  torment  us  before  the    he  saith.  What  have  1  to  do  with  What   have   I   to   do   with   thee' 

time?  thee,  Jesus,  thou  Son  of  the  Most  Jesus,  thou  Son  of  the  Most  High 

High  God  ?  I  adjure  thee  by  God,  God  ?   I  beseech  thee,  torment  me 

torment  me  not.  not. 

In  the  above  passage  we  are  not  dealing  with  words  of  Jesus,  but 
with  those  attributed  to  a  demon.  The  object  of  bringing  them  under 
review  is  to  exhibit  the  fact  that  not  alone  the  words  of  Jesus  and  of 


88     THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

John  were  subjected  to  an  eschatological  influence  in  the  hands  of 
Matthew,  but  also  those  of  other  speakers  in  the  gospels.  To  the 
report  of  his  document  MK,  faithfully  followed  by  Luke,  Matthew 
adds  the  significant  words,  "before  the  time,"  thus  introducing  the 
conception  of  an  aeon  in  which  torment  is  to  be  the  portion  of  the 
evil.  This  conception  has  already  been  seen  actively  at  work  in 
many  places  in  Matthew,  especially  in  the  conclusion  to  certain 
parables,  the  close  to  the  Sermon  on  the  Mount  as  in  document  M, 
and  in  the  same  document  at  the  Jast  words  of  the  discourse  against 
the  scribes  and  Pharisees.  Did  these  strong  eschatological  features 
in  document  M  influence  the  evangelist  Matthew  so  powerfully  that 
the  effect  is  to  be  found  wherever  there  is  an  opportunity  to  give  an 
eschatological  turn  to  any  part  of  the  record  ?  Or  does  the  editor 
Matthew  himself  belong  to  a  circle  in  which  these  ideas  are  so 
thorouglily  commonplace  that  the  modifications  he  makes  are  largely 
done  unconsciously?  And  if  the  latter,  did  he  modify  document 
M  even  as  he  has  the  other  documents.  Or  did  he  derive  docu- 
ment M  from  that  circle  to  which  he  himself  belonged,  and  had  that 
circle  modified  the  works  of  Jesus  in  transmission  before  they  took 
documentary  form?  Does  the  fact  that  IMatthew  alone  among  the 
evangelists  had  document  M  indicate  that  it  circulated  in  a  narrower 
circle  than  other  documents  about  Jesus,  and  did  this  circle  give  it  its 
peculiar  characteristics,  its  emphasis  upon  eschatology,  and  its 
treasuring  of  words  from  Jesus  about  the  eternal  vaHdity  of  the  law^ 

M§§3,  27? 

7.    The  Extent  of  the  Mission 

Gospel  MT  15  :  24  Document  MK  7  :  27 

But  he  answered  and  said,  I  was  not  sent  but  And  he  said  unto  her,  Let  the  children  first  be 

unto  the  lost  sheep  of  the  house  of  Israel.  filled. 

In  the  words  of  document  MK,  Jesus  neither  explicitly  affirms  nor 
denies  that  there  is  to  be  a  mission  to  others  than  "the  children." 
But  there  is  apparently  implicit  in  his  use  of  "first"  the  suggestion 
that  after  "the  children"  others  may  have  consideration.  \Vlien  the 
others  are  to  receive  attention,  whether  from  himself  or  from  his 
disciples,  is  not  stated  nor  hinted  by  him  in  this  saying  as  recorded  in 
document  MK.  But  in  the  Matthaean  rewriting  of  these  words, 
that  which  Jesus  has  conveyed  only  by  suggestion  and  indirectly  is 
subjected  to  explicit  interpretation.     The  thought  is  Hmitcd  to  the 


THE  SOURCES  AND  THEIR  HISTORY  89 

activity  of  Jesus  himself;  the  modifying  element  in  "first"  is  lost 
from  sight;  there  is  one  worker  and  one  iield  and  one  time,  "I  was 
not  sent  but  unto  the  lost  sheep  of  the  house  of  Israel."  The  saying 
of  Jesus  in  document  MK  may  be  correctly  restated  in  gospel  MT; 
but  that  there  is  no  other  possible  meaning  to  the  MK  words  will 
hardly  be  maintained.  Even  in  the  light  of  the  actual  hmits  of  the 
pubhc  activity  of  Jesus,  it  is  far  from  evident,  it  would  seem,  that  he 
intended  to  define  those  limits  by  this  particular  saying.  That  seems 
to  have  been  too  simply  assumed  by  Matthew  in  taking  over  this 
portion  of  his  document. 

This  easy  conclusion  by  Matthew  raises  the  question  whether, 
like  many  modifications  of  the  sayings  of  Jesus,  it  flowed  naturally 
from  some  fixed  and  deep  preconception  which  was  held  and  was 
active  almost,  if  not  wholly,  without  the  consciousness  of  the  evangelist. 
What  was  Matthew's  thought  as  to  the  extent  of  the  mission  of  Jesus, 
on  the  one  hand,  and  of  the  disciples  after  him,  on  the  other  ?  Did 
Matthew  conceive  of  one  or  of  both  as  limited  to  "the  lost  sheep  of 
the  house  of  Israel"?  Was  it  the  Matthaean  thought  that  Jesus 
himself  made  a  personal  decision  to  confine  his  activity  to  Israel, 
but  that  he  defined  the  mission  of  his  disciples  in  larger  terms,  assigned 
to  them  the  task  which  followed  upon  that  "first"  to  which  he  mainly 
devoted  his  energies?  The  answers  to  these  important  questions 
may  be  had  by  a  study  of  that  discourse  on  the  mission  of  the  disciples 
which  Matthew  has  brought  together  in  his  section.  Matt.  9 :  35—10 :  42. 

It  has  been  seen  that,  under  the  influence  of  the  large  body  of 
material  for  that  discourse  which  Matthew  drew  from  documents 
P  and  MK,  he  gave  to  the  whole  discourse  a  future  outlook,  even  to 
the  point  of  omitting  the  assertions  that  the  Twelve  went  out  at  the 
time,  MK  6:12,  13,  and  returned  later,  MK  6:30,  31.  Notwith- 
standing this  influence,  reasonable  conformity  to  his  documents  gave 
to  the  first  part  of  the  discourse  the  impression  of  a  mission  carried 
out  in  the  lifetime  of  Jesus,  Matt.  9: 35— 10: 16.  That  portion  of  the 
discourse  may  be  constructed  in  its  Matthaean  order  by  the  editorial 
use  of  documentary  material  as  follows:  MK  §30  +  MK  §330  +  P  §4+ 
MK§3iA  +  MK§i7.  It  will  be  found  on  examination  that  every 
thought  in  these  several  sections  is  taken  up  and  wrought  into  an  orga- 
nized and  consistent  unit  in  the  Matthaean  paragraph.     The  editorial 


90  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

task  of  combination  has  been  done  with  fidehty  and  skill.  But  in  the 
midst  of  this  conflated  section  there  stand  two  verses  not  accounted  for 
by  the  documents  P  and  MK,  Matt.  10:5,  6.  Whence  were  they 
derived  by  the  evangehst  ?  They  are  a  definition  of  the  extent  of  the 
mission  not  derivable  from  any  saying  of  Jesus  at  any  point  in  docu- 
ments G,  P,  or  MK.  Shall  the  problem  be  solved  by  assigning  them 
to  the  document  M?'  Then  that  document  must  have  contained  a 
discourse  on  the  mission  which  could  contribute  to  this  portion  of 
Matthew's  discourse  this  saying  only.  Which  is  the  more  reasonable, 
to  assign  this  isolated  saying  to  document  M,  or  to  regard  it  as  the 
editorial  addition  of  Matthew,  an  addition  wrought  under  the  same 
conception  as  that  which  is  seen  at  work  in  the  above  rewriting  of  MK 
7 :  27  as  Matt.  15 :  24  ?  If  the  latter,  then  Matthew  regarded  the  mis- 
sion of  the  disciples,  in  the  lifetime  of  Jesus  at  the  least,  as  limited  to 
"the  lost  sheep  of  the  house  of  Israel,"  even  as  was  the  mission  of 
Jesus  himself  according  to  the  Matthaean  interpretation  of  document 
MK  7:27. 

When  Matthew  moves  forward  in  the  construction  of  this  discourse 
to  the  use  of  those  portions  of  his  documents  MK  and  P  which  clearly 
deal  with  a  mission  after  the  departure  of  Jesus,  Matt.  10: 17-42,  he 
begins  by  employing  successively  MK  13 : 9-13  +  G  §  14B  -1-  P  §  20,  But 
in  the  midst  of  this  material  there  occurs  a  verse  which  is  not  derivable 
from  any  of  these  documents  either  at  these  or  at  any  other  points.  Matt. 
10:23,  "But  when  they  persecute  you  in  this  city,  flee  into  the  next: 
for  verily  I  say  unto  you.  Ye  shall  not  have  gone  through  the  cities  of 
Israel,  till  the  Son  of  man  be  come."  Here  again  is  a  definition  of  the 
limits  of  the  mission,  in  this  case  clearly  apphcable  only  to  that 
mission  which  should  be  prosecuted  after  the  death  of  Jesus.  From 
whence  did  Matthew  derive  this  saying?  Shall  the  resort  be  made 
to  document  M  ?'  Then  it  must  be  affirmed  that  document  M  is 
peculiarly  supplementary,  namely,  only  in  definitions  of  the  scope  of 
the  mission.  Is  it  more  reasonable  to  believe  that  this  verse  is  from 
Matthew  himself,  the  chronological  element  in  it  being  based  upon 
such  a  saying  as  that  in  document  MK  9:1?  It  has  been  seen  that, 
in  taking  over   MK9:i  from  his  document,  Matthew  rewrote   it, 

'  Such  is  the  assignment  made  by  Professor  Burton  in  his  monograph  on  the 
Synoptic  Problem. 


THE  SOURCES  AND  THEIR  HISTORY  9^ 

Matt.  16:28,  in  terms  precisely  corresponding  to  those  which  he 
employs  in  the  verse  now  under  consideration,  Matt.  10:  23.  It  seems 
highly  probable,  therefore,  that  the  chronological  phase  of  the  present 
verse  is  none  other  than  what  Matthew  regarded  as  a  reasonable  and, 
indeed,  inevitable  use  of  a  promise  of  Jesus  calculated  to  sustain  his 
disciples  under  persecution.  This  corresponds  precisely  to  the  use 
made  of  it  by  document  MK  at  9:  i,  where  the  reference  to  persecu- 
tion in  preceding  sayings  is  much  less  certain  than  it  is  in  the  para- 
graph from  document  MK  with  which  Matthew  here  precedes  this 
promise.  The  actual  experiences  brought  by  developing  history 
seem  to  have  determined  the  setting  given  by  the  framers  of  document 
MK,  and  to  have  led  Matthew  to  use  again  the  same  thought 
at  the  present  point  in  his  construction  of  the  discourse  on  the  mission. 
At  both  points  the  saying  strongly  serves  the  contemporary  purpose 
of  encouraging  under  persecution.  Whether  the  original  form  of  the 
saying  as  in  document  MK,  in  its  original  setting,  which  is  not  now 
known,  was  intended  to  serve  this  purpose  is  a  question  answerable 
only  after  a  more  complete  knowledge  of  the  thought  of  Jesus  about 
the  future  of  the  kingdom  of  God  than  is  obtainable  from  this  saying 
interpreted  by  itself. 

From  the  evidence  of  these  passages  in  Matthew,  it  seems  that  the 
Matthaean  conception  of  the  mission  was  that,  for  Jesus  himself,  for 
his  disciples  during  his  lifetime,  for  those  disciples  after  his  death, 
there  was  one  field  and  one  field  only— "the  lost  of  sheep  of  the  house 
of  Israel,"  "distressed  and  scattered  as  sheep  not  having  a  shepherd," 
"  through  the  cities  of  Israel."  If  the  mind  is  better  satisfied  by  tra- 
cing these  sayings  to  the  document  M,'  then  it  is  to  be  affirmed  that 
the  document  M,  besides  showing  a  strong  eschatological  tendency, 
and  a  fondness  for  those  sayings  of  Jesus  which  asserted  the  eternal 
validity  of  the  Law,  held  a  conception  of  the  extent  of  the  mission 
of  Jesus  and  his  disciples  that  is  not  supported  at  any  point  by  any  of 
the  other  documents,  a  conception  likely  to  belong  to  those  who  were 
dominated  by  an  eschatological  hope  and  a  high  estimate  of  the  Law. 
Against  the  supposition  that  the  sayings  are  from  the  evangelist,  and 
not  from  his  document  M,  there  may  not  be  urged  such  passages  as 
Matt.  21:43,  which  looks  beyond  "the  house  of  Israel."     For  this 

I  See  note  on  preceding  page. 


92     THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

was  not  in  document  MK  to  influence  the  thought  of  ]\latthew,  and 
as  an  editorial  addition  is  quite  as  hkely  to  be  subsequent  to  Matthew 
as  from  him.  Indeed,  the  evidence  of  the  passages  just  examined 
seems  to  necessitate  the  conclusion  that  Matt.  21:43  is  from  a  later 
hand,  unless  it  also  be  attributed  to  document  M,  and  that  document 
be  supposed  to  have  held  wholly  isolated  sayings  of  a  contradictor}^ 
content,  sayings  which  Matthew  in  turn  incorporated  without  editorial 
insight.  Against  the  supposition  of  such  a  procedure,  there  is  the  strong 
testimony  to  the  possession  of  penetration  and  skill  which  appears 
abundantly  elsewhere  in  the  editorial  product  of  the  evangeHst.'' 

8.    Reasons  for  the  Loss  of  Life 

Gospel  MT  16:25  Document  MK  8:35  Gospel  LK  9:24 

For  whosoever  would  save  his  For  whosoever  would  save  his  For  whosoever  would  save  his 

life  shall  lose  it:    and  whosoever  life  shall  lose  it;    and  whosoever  life  shall  lose  it;    but  whosoever 

shall  lose  his  life  for  my  sake  shall  shall  lose  his  life  for  my  sake  and  shall  lose  his  life  for  my  sake,  the 

find  it.  the  gospel's  shall  save  it.  same  shall  save  it. 

Document  MK  contains  the  phrase  "  and  the  gospel's"  which  is  not 
present  in  either  Matthew  or  Luke.  There  seems  to  be  no  reason 
why  they  should  have  omitted  it,  if  it  were  present  in  the  copies  used 
by  them;  there  are  many  very  strong  reasons  why  in  that  case  it 
should  have  been  retained  by  them.  This  whole  paragraph  in  docu- 
ment MK,  MK  8:34— 9: 1,  was  apparently  interpreted  as  referring  to 
the  persecutions  under  the  mission,  and  the  phrase  " and  the  gospel's" 
was  intended  as  applicable  to  that  mission.  Why  did  Matthew  and 
Luke  omit  it,  if  present  ?  The  obvious  inference  is  that  it  was  not 
in  the  original  MK,  but  is  an  addition  by  a  later  hand.  As  such,  it  is 
another  indication  that  "life"  in  this  paragraph  of  document  MK 
was  interpreted  as  referring  solely  to  the  body,  and  that  the  loss  of 
life  was  taken  to  mean  its  death  under  persecution  in  the  prosecution 
of  the  mission.  To  this  interpretation  there  has  been  attributed 
already  the  attachment  of  the  two  sayings  of  Jesus  in  MK  8:38;  9:1. 
The  evidences  seem  to  accumulate  that  the  mission  as  actually 
wrought  out  had  a  reflex  influence  upon  those  sayings  of  Jesus  which 
lent  themselves,  in  a  lesser  or  greater  degree,  to  being  interpreted  as 
though  intended  by  him  to  refer  to  the  mission. 

I  Other  sayings  in  the  documents,  in  definition  of  the  extent  of  the  mission,  are 
examined  on  pp.  342-52. 


THE  SOURCES  AND  THEIR  HISTORY 


93 


9.    The  Rewards  of  Discipleship 


Gospel  MT  19:27-20 

A  Then  answered  Peter  and  said 
unto  him,  Lo,  we  have  left  all, 
and  followed  thee; 

B  what  then 

shall  we  have? 

C  And  Jesus  said 

unto  them,  Verily  I  say  unto  you, 

D  that  ye  which  have  followed  me, 
in  the  regeneration  when  the  Son 
of  man  shall  sit  on  the  throne  of 
his  glory,  ye  also  shall  sit  upon 
twelve  thrones,  judging  the 
twelve  tribes  of  Israel. 

E  And  every 

one  that  hath  left  houses,  or 
brethren,  or  sisters,  or  father,  or 
mother,  or  children,  or  lands,  for 
my  name's  sake,  shall  receive  a 
hundredfold. 


G      and  shall  inherit  eternal  life. 


Document  MK  10:28-30 
A     Peter  began  to  say  unto  him, 
Lo,  we  have  left  all,  and  have 
followed  thee. 


Gospel  LK  18:28-30 
A     And  Peter  said,  Lo,  we  have 
left  our  own,  and  followed  thee. 


C  Jesus  said,  V'erily    C  And  he  said  unto  them,  Verily 

I  say  unto  you,  1  say  unto  you. 


E  There  is  no  man 

that  hath  left  house,  or  brethren, 
or  sisters,  or  mother,  or  father,  or 
children,  or  lands,  for  my  sake, 
and  for  the  gospel's  sake,  but  he 
shall  receive  a  hundredfold  now 
in  this  time, 

F  houses,  and  breth- 

ren, and  sisters,  and  mothers, 
and  children,  and  lands, 

G  with  per- 

secutions; and  in  the  world  to 
come  eternal  life. 


E  There  is  no  man 

that  hath  left  house,  or  wife,  or 
brethren,  or  parents,  or  children, 
for  the  kingdom  of  God's  sake, 
who  shall  not  receive  manifold 
more  in  this  time. 


G  and  in  the 

world  to  come  eternal  life. 


In  the  portion  E,  document  MK  has  "for  my  sake  and  for  the 
gospel's  sake;"  gospel  LK  has  "for  the  kingdom  of  God's  sake;" 
gospel  MT  has  "for  my  name's  sake."  The  simplest  explanation  of 
these  differences  seems  so  be  the  supposition  that  the  original  docu- 
ment MK  read  here,  as  in  MK  8:35,  "for  my  sake."  This  Matthew 
rewrote  as  "for  my  name's  sake,"  and  Luke  as  "for  the  kingdom  of 
God's  sake."  Subsequently  there  was  added  to  document  MK  the 
phrase  "and  for  the  gospel's  sake,"  as  also,  on  less  doubtful  evi- 
dence, in  MK  8:35.  The  tendency  to  interpret  these  sayings  about 
renunciation  as  stating  conditions  of  participation  in  the  mission  seems 
to  be  exhibited  again  in  this  paragraph  by  the  addition  in  portion  G 
of  the  words  "with  persecutions."  Neither  Matthew  nor  Luke  give 
any  evidence  that  these  words  stood  in  their  document  MK;  they 
seem  to  be  the  product  of  the  experiences  of  the  early  community. 
This  supposition  does  not  assume  that  Jesus  did  not  both  foresee  and 
forecast  persecutions  for  his  followers,  for  there  is  abundant  documen- 
tary evidence  that  he  did,  for  example,  document  P  §  20  and  document 
MK  13:9-13.  The  surmise  is  simply  that  what  Jesus  predicted  led, 
when  it  was  realized,  to  the  unconscious  modification  of  portions  of 
other  sayings  of  Jesus  which  were  not  intended  by  him  to  refer  to  this 
particular  subject.     The  dropping  of  the  repetitious  portion  F  by 


94     THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

both  Matthew  and  Luke  is  in  accordance  with  their  Hterary  treat- 
ment of  the  graphic  but  non-essential  elements  in  their  document 
MK.  The  Matthaean  addition  in  portion  B  is  natural  as  a  definite 
introductory  question  to  precede  the  specific  reply  of  Jesus  which 
Matthew  alone  records  in  portion  D. 

The  differences  already  noted  are  significant  in  themselves,  but 
trivial  compared  with  that  which  is  estabhshed  between  Matthew  and 
his  source  MK  by  the  presence  of  portion  D.  From  whence  has  that 
saying  come?  The  words  of  Jesus  as  recorded  in  document  MK 
define  the  rewards  of  discipleship  in  terms  which  are  appHcable  to  all 
disciples  in  all  ages.  The  rewards  in  portion  D  are  limited  to  twelve 
men.  Had  the  rich  young  ruler,  who  occasioned  these  sayings, 
renounced  his  wealth,  as  suggested  by  Jesus,  he  would  have  had  no 
part  in  certain  special  privileges  which  could  not  extend  beyond  a 
circle  equal  in  number  to  the  tribes  of  Israel.  Prerogatives  of  the 
first  order  belong  to  the  first  Twelve,  but  not  to  later  apostles  hke 
Paul,  it  would  seem.  For  all  others  who  fulfil  these  conditions  of 
discipleship  there  is  the  reward  of  "a.  hundredfold  now"  and  "eternal 
life."  The  twelve  are  exalted  to  the  very  highest  plane  of  recogni- 
tion and  notable  privilege.  Is  this  what  Jesus  told  the  Twelve  at 
other  points  in  his  career  when  they  were  disputing  as  to  place  in  the 
future  kingdom  which  they  confidently  expected  was  not  far  from 
reahzation  ?  Did  Jesus  regard  the  assignment  of  place  as  within 
his  power,  or  did  he  assert  that  these  things  were  determined  by 
Another  ?  Whenever  self-seeking  or  self-advancement  was  manifest 
in  his  disciples,  on  whatever  basis,  what  was  the  attitude  of  Jesus 
toward  it,  apart  from  the  present  passage  D  ?  Did  Jesus  take  the 
occasions  of  the  ambitious  questions  of  his  disciples  as  opportunities 
to  depict  their  future  glory,  or  is  the  testimony  of  the  documents  to 
the  effect  that  he  turned  these  occasions  into  times  for  defining  most 
clearly  and  searchingly  his  own  conception  of  the  true  road  to  great- 
ness? 

This  portion  D,  which  is  unsupported  by  document  MK,  is  vividly 
and  unhesitatingly  eschatological.  And  it  belongs  to  the  Gospel  of 
Matthew.  What  has  been  found  true  of  such  portions  in  preceding 
examinations  ?  Shall  it  be  held  that  Matthew  drew  this  saying  from 
document  M  ?    Then  that  document  had  eschatology  everywhere 


THE  SOURCES  AND  THEIR  HISTORY  95 

in  its  structure,  and  wherever  it  can  be  tested  by  comparison  with 
another  document  it  is  peculiar  to  M.  If  the  saying  was  preserved 
in  M,  the  circle  which  handed  down  M  apparently  gave  an  eschato- 
logical  trend  to  the  words  of  Jesus  at  very  many  places,  treasured  his 
sayings  on  the  eternal  validity  of  the  Law,  defined  the  mission  of 
Jesus  and  of  his  disciples  after  him  as  for  Israel  only,  and  had  the  con- 
viction that  in  the  day  of  Last  Things  the  tribes  of  Israel  would  be 
judged  by  those  who  were  the  first  disciples  of  the  Messiah.  This  is 
a  consistent  and  unified  body  of  ideas;  but  can  it  be  affirmed  with 
confidence  whether  they  are  those  of  Jesus,  or  those  of  document  M, 
or  those  of  the  evangelist  Matthew,  or  those  of  editorial  workers  upon 
the  Gospel  of  Matthew  ?  That  these  ideas,  at  least  in  the  passages 
already  examined,  are  not  from  Jesus,  except  that  on  the  Law  in  part, 
seems  to  be  established  by  the  comparative  study  of  documents. 
That  not  all  of  them  are  to  be  attributed  to  document  M  is  supported 
by  the  appearance  of  some  of  them  as  isolated  sayings  in  narratives 
which  could  hardly  be  transmitted  in  parts  only.  That  Matthew 
did  himself  rewrite  certain  sayings,  of  which  we  have  a  threefold 
record,  in  a  form  much  more  certainly  eschatological  than  that  given 
him  by  his  document,  has  been  put  beyond  doubt  by  examination. 
In  view  of  these  facts,  perhaps  one  may  hesitate  to  assert  confidently, 
on  the  basis  of  portion  D  above,  ^  that  Jesus  depicted  the  Son  of  man 
as  sitting  on  a  throne  of  glory  in  the  regeneration,  surrounded  by  the 
Twelve  exercising  judicial  functions  over  the  tribes  of  Israel. 

lo.    The  Two  Aeons 

Gospel  MT  22:30  Document  MK  12:25  Gospel  LK  20:34,  35 

For    in    the    resurrection    they        For  when  they  shall  rise  from        The  sons  of  this  world  marry, 

neither  marry,   nor  are  given  in    the  dead,  thev  neither  marry,  nor    and  are  given  in  marriage:    but 

marriage.  are  given  in  marriage.  they  that   are   accounted  worthy 

to  attain  to  that  world,  and 
the  resurrection  from  the  dead, 
neither  marry,  nor  are  given  in 
marriage. 

By  the  Lukan  modification  of  this  document  ]MK  saying  there  is 
brought  distinctly  into  view  one  of  the  contemporary  conceptions, 
namely,  that  of  the  two  aeons,  the  aeon  of  the  present  and  the  aeon 
that  was  to  come.  Associated  with  this  contrast  of  the  two  aeons 
there  was  a  body  of  ideas  quite  distinctly  defined,  which  covered  a 
theory  of  the  future  in  its  various  aspects.     It  is  of  importance  to 

I  For  an  examination  of  a  somewhat  similar  saying  in  gospel  LK,  see  pp.  221-25. 


96     THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

determine  whether,  either  by  choice  of  phraseology  or  by  explicit 
statement,  Jesus  showed  himself  in  sympathy  with  this  world- view 
and  its  important  impHcations.  It  has  certainly  taken  a  very  firm 
hold  in  this  portion  of  the  Gospel  of  Luke.  That  it  was  not  derivable 
from  document  MK  at  this  point  is  evidenced  by  the  document  itself 
and  by  its  Matthaean  use.  Whether,  however,  the  idea  of  the  two 
aeons  is  so  truly  a  part  of  the  mode  of  thought  of  Jesus  that  there  is 
here  nothing  more  than  a  transfer  of  it  to  one  additional  place  must 
be  the  subject  of  subsequent  investigation.  That  the  evangehst 
Luke  believed  that  Jesus  thought  and  spoke  in  terms  of  the  two  aeons 
seems  clear  from  his  treatment  of  this  saying.  In  that  particular, 
his  judgment  may  or  may  not  have  accorded  with  the  facts. ^ 

§7.     Results  of  Comparison  of  Gospel  with  Document 

Not  all  of  those  passages  in  which  gospel  shows  departure  from 
document,  in  reporting  teaching  of  Jesus  on  the  future,  have  been 
brought  under  review  on  the  preceding  pages.  But  there  have  been 
considered  enough  instances  to  exhibit  certain  apparent  tendencies 
in  gospels  and  documents.  Those  passages  not  yet  considered  will 
appear,  at  one  point  or  another,  in  the  subsequent  topical  treatment 
of  the  several  themes  which  make  up  the  teaching  of  Jesus  on  the 
future.  Before  passing  to  these  themes,  there  may  profitably  be 
brought  together,  in  a  summary  way,  some  conclusions  which  seem 
to  follow  from  the  comparison  of  gospels  with  documents. 

1.  In  general,  the  comparison  of  the  Matthaean  P  with  the  Lukan 
P  results  in  the  estabhshment  of  the  fact  that  the  Matthaean  P  has 
been  frequently  modified;  and  that  this  modification  takes  the  direc- 
tion, either  of  conforming  sayings  to  histor\^  as  wrought  out  before 
the  tradition  took  literary  fixedness,  or  of  giving  to  sayings  an  eschato- 
logical  cast.  This  eschatological  tendency  can  be  detected  in  the 
Lukan  P  occasionally,  but  much  less  often  than  in  the  Matthaean. 

2.  Additional  study  tends  to  confirm  the  conclusion  stated  under 
paragraph  3  in  the  summary  of  §5,  namely,  that  no  final  and  deter- 
minative worth  may  be  attached  to  the  order  of  narratives  and  setting 
of  sayings  in  the  document  P. 

3.  The  eschatological  trend  which  was  found,  in  the  compari- 
I  See  pp.  250-56. 


THE  SOURCES  AND  THEIR  HISTORY  97 

son  of  document  with  document,  as  a  marked  characteristic  of  the 
document  M,  is  seen  further  not  only,  as  stated  above,  in  the  Mat- 
thaean  P  as  compared  with  the  Lukan,  but  also  in  gospel  MT  when 
placed  beside  document  MK.  An  exhibit  of  those  instances  in  which 
eschatological  emphases  iind  a  place  in  the  Gospel  of  Matthew,  but 
are  unsupported  by  the  test  of  comparative  study,  stands  thus: 

A.  Eschatological  conclusions  to  parables — §4 :  II :  C :  i ,  2 ;   §6 : 1 :  i . 

B.  Eschatological  close  to  discourses — §4:1:6:3;  II:C:4. 

C.  TheTwo  Aeons— §6:1:3,  10. 

D.  The  "soul"  in  Gehenna — §6:1:6. 

E.  TheDayof  Judgment— §6:1:7,  8;  II:i,  2,  9;   §4:1:6:3. 

F.  The  Coming  {irapovaia)  of  the  Son  of  man — §6:1: 13,  9. 

G.  The  Son  of  Man  as  Judge  of  Men— §6:11:  i. 
H.  The  Kingdom  of  the  Son  of  Man— §6:11:2,  5. 
I.  The  Age  of  Torment— §6:11:6;   1:2. 

J.  Judicial  Functions  of  the  Twelve — §6:11:9- 

By  an  examination  of  these  various  phases  of  the  eschatological 
idea  as  it  comes  into  evidence  in  the  Gospel  of  Matthew,  in  all  cases 
at  places  where  the  documentary  parallel  is  against  the  Matthaean 
reading,  it  will  be  made  clear  that  substantially  every  phase  of  the 
eschatological  notion  has  found  representation  at  one  point  or  another, 
some  phases  having  repeated  appearances.  Taken  in  their  entirety, 
these  passages  form  perhaps  the  most  striking  and  peculiar  character- 
istic of  the  Gospel  of  Matthew. 

4.  Of  passages  in  the  Gospel  of  Matthew  modified  by  the  develop- 
ments of  history  after  the  words  were  spoken  by  Jesus  there  may  be 
mentioned  those  affected  by: 

A.  The  Influence  of  the  Resurrection — §6:1:4. 

B.  TheEfltectsof  the  Roman  War— §4:II:C:2;    §6:1:5- 

C.  The  Mission  of  the  Disciples— §6:1:9. 

D.  The  Rise  of  False  Prophets— §4:1:6:3. 

5.  From  passages  brought  under  examination  in  several  of  the 
above  comparative  studies,  it  seems  to  be  estabHshed  that  the  Gospel 
of  Matthew,  in  these  passages,  defines  the  mission  of  Jesus  himself, 
the  mission  of  his  disciples  in  his  hfetime,  and  their  mission  after  the 
death  of  Jesus  as  limited,  by  the  choice  and  instructions  of  Jesus,  to 
"the  lost  sheep  of  the  house  of  Israel" — §6:11:7. 

6.  Within  the  Gospel  of  Matthew,  and  in  large  measure  peculiar 


98     THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

lo  it,  in  passages  examined  to  the  present,  there  stand  several  cognate 
ideas,  namely,  the  emphasis  upon  eschatology  in  all  its  phases,  the 
high  valuation  of  the  Law,  the  limitation  of  the  mission  to  the  Jews, 
the  exaltation  of  the  Twelve  as  judges  of  the  tribes  of  Israel  "in  the 
regeneration,"  ideas  which  seem  to  indicate  that  the  ]Matthaean  tradi- 
tion had  a  special  relation  to  a  certain  class  in  the  early  Christian 
community. 

7.  The  study  of  all  the  instances  of  its  appearance  in  the  Synoptic 
Gospels  seems  to  put  beyond  doubt  the  assertion  that  "coming 
(jrapovaiay  is  not  one  of  the  terms  employed  by  Jesus  himself  in 
any  connection — §6:1:13. 

8.  The  notion  of  the  Two  Aeons  appears,  unsupported  by  docu- 
ment jMK,  not  only  in  gospel  MT  but  also  in  gospel  LK  — §6 :  II :  10. 

9.  There  are  a  few  marked  instances  of  eschatological  trend  in 
the  passages  examined  in  the  Gospel  of  Luke  by  comparison.  These 
occur  both  in  document  P  and  where  Luke  is  using  document  MK — 
§6:I:ii,  12;  11:3,10. 

10.  Certain  sayings  reported  in  document  MK  are  shown,  by  their 
setting  and  the  interpretation  evidently  given  them  by  the  makers  of 
the  document  MK  tradition,  to  have  been  regarded  as  eschatological 
in  content,  and  dependent  for  their  contextual  value  upon  that  con- 
tent, MK  8:38 — 9:1.  One  of  these,  MK  8:38,  in  its  most  original 
form,  §6:1: 1,  seems  to  be  lacking  in  any  eschatological  element. 
Another,  MK  9:1,  cannot  be  taken  as  referring  to  the  Last  Things 
until  it  is  estabHshed  that  this  is  what  Jesus  means  when  he  speaks 
of  the  future  of  the  kingdom,  §6:11:2.  One  of  the  most  significant 
sayings  on  the  future  in  document  MK,  ]\IK  14:62,  seems  to  carry 
an  accretion,  "  and  coming  with  the  clouds  of  heaven,"  which  is  unsup- 
ported by  comparative  study,  §  6 :  II :  4.  The  document  MK  summary 
of  the  Galilean  message  of  Jesus,  MK  1:15,  bears  an  eschatological 
hint  which  has  no  warrant  in  the  detailed  records  of  his  words  in  the 
early  period  of  his  ministry,  and  is  opposed  to  his  opening  method 
and  message  as  recorded  in  the  G  document — §4:1: A: 2. 

11.  Not  only  did  the  mission  of  the  disciples  as  \vrought  out  after 
the  death  of  Jesus  affect  the  structure  of  parts  of  Matthew;  the 
influence  of  their  experiences  and  needs  are  traceable  in  document 
MK — §6:1: 14;    11:8,9.     No   phase  of   the  mission's  life  left  its 


THE  SOURCES  AND  THEIR  HISTORY  99 

impress  so  indelibly  in  the  form  of  modified  sayings  as  did  the  perse- 
cutions. This  is  notable  both  in  the  Lukan  P  and  in  document  MK — 
§6:I:i2;  II:i,  2,  9.  Apparently  there  must  be  credited  to  these 
persecutions  the  exceptional  length  and  the  use  by  Matthew  of  the 
last  Beatitude  in  the  document  G  account  of  the  Sermon  on  the 
Mount. 

12.  It  was  pointed  out  under  paragraph  9  in  the  summary  of  the 
comparison  of  document  with  document  in  §  5  that  several  independent 
results  of  the  study  of  documentary  paralleHsm  converged  to  estabhsh 
the  belief  that  document  MK  9 :  33-50  had  become  the  depository  of 
several  unrelated  sayings.  By  comparison  of  gospels  with  documents 
the  same  conclusion  has  been  attained — §6:1: 14.  These  sayings,  it 
would  therefore  seem,  must  be  interpreted,  as  to  both  original  form 
and  meaning,  in  other  contexts  than  that  given  them  by  MK  9 :  33-50. 

13.  The  above-mentioned  close  study  of  MK  9:33-50,  in  its  rela- 
tion to  the  Matthaean  parallel,  seems  to  evidence  the  fact  that  Mat- 
thew's eighteenth  chapter  is  marked  by  additional  indications  of  the 
same  character,  that  is,  consists  of  other  sayings  which  have  only  a 
superficial  relation  to  the  subject  in  hand,  to  one  another,  and  to 
their  documentary  originals. 

14.  In  addition  to  the  sayings  of  Jesus  about  the  future  which  are 
named  in  paragraph  8  of  §  5  as  distributed  from  document  P  by  Mat- 
thew in  his  two  discourses  on  the  future.  Matt.,  chaps.  10  and  24,  25, 
there  must  now  be  set  down  P  §60,  one  of  the  most  important.  But 
unlike  most  other  sections  of  document  P  on  the  future,  P  §60  seems 
to  bear  some  original  relation  to  the  discourse  on  the  future  in  the 
thirteenth  chapter  of  document  MK,  other  than  that  suggested  merely 
by  the  Matthaean  distribution  of  P  §60  in  his  record  of  that  discourse 
-§4:III:C:22,  23;  §6:1:13. 

15.  To  summarize  by  documents:  It  must  be  said  that  document 
M ,  document  MK,  and  document  P  in  both  its  Matthaean  and  Lukan 
forms,  all,  in  greater  or  in  lesser  degree,  show  modification  of  sayings 
of  Jesus  about  the  future,  and  traces  of  the  influence  of  history  as  it 
developed,  which  may  be  detected  and  corrected  by  the  comparison 
of  document  with  document  or  of  gospel  with  document.  If  the 
form  and  extent  of  the  final  Beatitude  in  document  G§ioB  be 
regarded  as  calling  for  explanation  when  it  is  compared  with  others  in 


lOO  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

G  and  with  its  own  parallel  in  document  M  §  i  end,  document  G  also 
must  be  added. 

1 6.  That  which  was  advanced  at  the  opening  of  §6  as  theoretically 
probable,  namely,  that  sayings  of  Jesus  about  the  future  have  been 
modified  in  transmission,  as  the  result  of  preconceptions  and  of  the 
actual  experience  of  events  after  the  departure  of  Jesus,  seems  to  be 
established  by  investigation.  It  was  suggested  that  no  other  class  of 
sayings  from  Jesus  was  so  likely  to  be  affected  as  that  which  dealt, 
really  or  apparently,  with  what  was  to  happen  within  the  lifetime 
of  his  hearers.  It  is  not  within  the  province  of  the  present  work  to 
exhibit  the  facts  in  detail  about  other  sayings  dealing  with  other 
themes;  but  the  general  assertion  may  be  ventured  that  on  few  other 
themes  in  the  teaching  of  Jesus  will  there  be  found,  by  the  methods 
here  employed,  such  numerous  and  notable  modifications  of  the 
words  of  Jesus  as  are  detectable  in  those  which  deal  with  the  various 
aspects  of  the  Future. 


CHAPTER  II 

THE  DESTRUCTION  OF  JERUSALEM 

§  I.  Absence  of  Political  Background  from  the  Gospels 

§  2.  Political  References  and  the  Poverty  of  Their  Content 

§  3,  Evidences  of  the  Interest  of  Jesus  in  the  National  Life 

§  4.  Occasions  and  Forms  of  the  Political  Forecast  made  by  Jesus 

§  5.  Absence  from  the  Records  of  an  Adequate  Basis  for  Jesus'  Forecast 

§  6.  An  Exhibit  of  the  Critical  Events  within  the  Lifetime  of  Jesus 

§  7.  General  Significance  of  These  Events  for  Jesus 

§  8.  Special  Significance  of  the  Rise  of  the  Zealot  Movement 

§  9.  Attitude  of  Jesus  toward  the  Zealot  Movement 

§10.  Pharisaism  and  Sadduceeism  in  Relation  to  the  Zealot  Movement 

§11.  The  Messianic  Ideals  of  Jesus  in  Relation  to  Those  of  Zealotism 


CHAPTER  II 
THE  DESTRUCTION  OF  JERUSALEM 
§1.    Absence  of  Political  Background  from  the  Gospels 
To  the  men  who  produced  the  Synoptic  Gospels  apparently  it  did 
not  seem  important  to  sketch  the  poUtical  background.     They  were 
not  influenced  by  a  purpose  to  make  the  acts  and  words  of  Jesus  more 
vivid  and  vital  by  a  portrayal  of  the  events  and  movements  of  his  day. 
Luke,  it  is  true,  avows  his  purpose  to  trace  ''  the  course  of  all  things 
accurately  from  the  first; "^   but  we  soon  discover  that  he  meant  not 
much  more  than  that  he  would  do  this  for  the  events  themselves,  not 
for  their  origins,  the  external  determinative  influences,  or  their  place 
in  the  larger  movements  of  the  contemporary  Ufe.     This  historical 
sense  of  Luke  does,  indeed,  lead  him  now  and  then  to  supply  for  his 
narrative  certain  brief  settings  which  have  a  larger  outlook;    but 
these  are  chronological  and  have  scant  interpretative  value.  ^      So 
long  as  we  are  dependent  upon  Luke  and  his  fellow  Synoptists  these 
are  mere  names  and  dates;  only  when  outside  sources  yield  the  sub- 
stance do  they  become  suggestive  of  throbbing  and  tumultuous  life. 
For  the  authors  of  our  three  gospels  it  was  enough  that  Jesus  stand 
in  contrast  with  Pharisees  and  scribes  when  he,  by  his  acts  or  words, 
places  himself  there;   they  are  satisfied  with  such  an  exhibit  of  the 
influence  of  these  powerful  leaders  in  Jewish  life  as  is  called  forth  by 
the  simple  record  of  Jesus'  relations  with  them.     When  a  Roman 
tetrarch  or  procurator  is  brought  into  direct  relations  with  Jesus,  he 
forms  a  part  of  the  history;  but  it  did  not  become  a  concern  of  the 
evangelist  to  set  forth  in  an  adequate  way  the  trend  of  Roman  rule 
in  Palestine,  and  its  far-reaching  effect  upon  Jewish  political  and  reli- 
gious fife,  its  effect  upon  the  policy  of  Jesus  himself,  and  upon  many 
phases  of  the  attitude  of  the  leaders  among  his  people  toward  Jesus. 
It  satisfies  the  evangelist  that  he  has  recorded  what  Jesus  has  to  say 
of  his  people's  present  position  and  of  their  future;  he  assumes  a  knowl- 
edge of  those  forces  of  the  past  which  have  made  them  what  they  are; 
he  does  not  have  an  interest  in  sketching  those  political  and  religious 

xLukei:3.  =»  Luke  1:5;  2:  i,  2;  3:1,  2. 

103 


I04  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

tendencies  of  the  present  which,  to  the  mind  of  Jesus,  contain  a  sure 
prophecy  of  the  near  future. 

§2.     Political  References  and  the  Poverty  of  Their  Content 

By  Luke  the  promise  of  the  birth  of  John  the  Baptist,  by  Matthew 
the  time  of  the  birth  of  Jesus  the  Christ,  are  set  within  the  reign  of 
Herod  the  king,'  and  Matthew  tells  of  an  act  of  Herod,  growing  out 
of  the  report  of  that  birth,  which  gives  such  a  shock  to  the  sensi- 
bilities^ as  to  make  the  act  seem  incredible.  But  we  are  not  told  of  that 
fierce  lust  for  power  and  that  consuming  jealousy  to  which  members 
of  Herod's  own  family,  and  even  his  most  passionately  loved  wife,  fell 
a  prey,  of  dark  deeds  beside  w^hich  the  slaying  of  the  infants  seems  to 
become,  as  it  really  is,  a  comparatively  trivial  incident  in  a  mad  career 
of  crime.  Luke  tells  of  an  "enrolment  made  when  Quirinius  was 
governor  of  Syria  "^  with  the  simple  purpose  to  show  why  a  Nazarene 
went  to  Bethlehem;  he  does  not  record  that  the  enrolment  actually 
made  under  Quirinius  was  the  occasion  of  a  revolt  by  the  Jews  of  a 
nature  so  serious  that  its  effects  lasted  till  Jerusalem  was  destroyed. 
Matthew  records  that  at  the  visit  of  the  Magi  not  only  was  Herod 
stirred  to  activity,  but  "all  Jerusalem  with  him"  was  " troubled i""* 
he  does  not  indicate  that  this  "trouble"  was  based  in  the  concern  of 
the  Jerusalem  leaders  to  check  indications  of  popular  movements — a 
concern  which  later  played  a  considerable  part  in  determining  the 
history  of  Jesus.  Following  this,  Matthew  shows  the  relation  between 
the  movements  of  the  husband  of  Mary  and  the  rule  of  Archelaus,  and 
hints  at  an  unfavorable  attitude  of  this  son  of  Herod  ;5  but  one  would 
not  therefrom  infer  for  Archelaus  a  short  ten  years  of  high-handed 
and  barbarous  rule  ending  in  banishment  to  Gaul,  and  leading  to  that 
radical  change  of  form  in  the  Roman  administration  of  Judea  which 
was  to  persist,  with  one  brief  intermission,  till  Titus  took  Jerusalem, 
and  which  had  in  it  the  seeds  of  fatal  discord.  Luke  exhibits  with 
fulness  the  distribution  of  power  in  Palestine  at  the  time  of  the  appear- 
ance of  John  the  Baptist,^  but  in  such  a  way  as  suggests  order  and 
peace,  and  is  not  calculated  to  give   knowledge  of  the   frequently 

I  Luke  1:5;   Matt.  2:1.  4Matt.  2:3. 

^Matt.  2:16.  sMatt.  2:22. 

3  Luke  2:1,  2.  6  Luke  3:1,  2. 


THE  DESTRUCTION  OF  JERUSALEM  105 

changed  testaments  of  Herod  the  Great,  the  family  quarrels,  and  the 
deputations  to  the  Emperor  which  preceded  this  settlement.  Mark 
knows  of  the  imprisonment  of  John,  and  gives  a  reason  for  it;^  but 
the  reason  is  grounded  in  morals,  not  poHtics;  it  fails  to  take  account 
of  the  larger  outlook  that  determines  the  poUcy  of  rulers: 

Now,  when  many  others  came  to  crowd  about  him,  for  they  were  greatly 
moved  by  hearing  his  words,  Herod,  who  feared  lest  the  great  influence  John  had 
over  the  people  might  put  it  into  his  power  and  inclination  to  raise  a  rebellion  (for 
they  seemed  ready  to  do  anything  he  should  advise),  thought  it  best  by  putting  him 
to  death  to  prevent  any  mischief  he  might  cause,  and  not  bring  himself  into  diffi- 
culties by  sparing  a  man  who  might  make  him  repent  of  it  when  it  should  be  too 
late.  Accordingly  he  was  sent  a  prisoner,  out  of  Herod's  suspicious  temper,  to 
Machaerus,  the  castle  I  before  mentioned,  and  was  there  put  to  death. ^ 

We  are  given  a  hint  of  a  party  called  "the  Herodians;"^  but  are 
left  to  construct  from  facts  gained  outside  the  gospels  some  satisfactory 
theory  of  their  probable  views  and  influence.  It  is  recorded  that 
among  the  Twelve  there  was  one  "Simon,  which  was  called  the 
Zealot  ;"•»  there  is  no  suggestion  of  those  tenets  of  his  sect  which 
proved  the  most  powerful  factors  in  leading  the  people  to  that  political 
attitude  which  ended  in  the  destruction  of  Jerusalem.  Decapolis  is 
mentioned  ;5  but  not  so  as  to  distinguish  it  from  the  rest  of  Palestine 
in  such  a  way  as  to  make  a  war  between  the  Jews  of  Perea  and  the 
people  of  Philadelphia  natural  and  intelligible.^  Luke  makes  record 
of  "  Gahlaeans  whose  blood  Pilate  had  mingled  with  their  sacrifices;"' 
the  reason  for  this  act,  and  the  pohtical  and  historical  significance 
of  it,  and  consequently  even  its  relation  to  the  poHcy  of  Jesus,  we  are 
left  to  conjecture.  Herod  the  tetrarch's  reported  attitude  toward 
Jesus  comes  to  us  through  the  lips  of  Pharisees ;«  here,  because  we  have 
the  reply  of  Jesus  and  are  not  dependent  upon  the  historical  sense  of 
the  evangeHst,  illumination  is  shed.  The  record  of  one  of  the  snare 
questions  put  to  Jesus  makes  it  evident  that  the  issue  of  relations  to 
Rome  is  a  Hving  one,  a  debatable  one,  at  Jerusalem;^  but  the  vast 
chasm  between  opinions  there,  and  the  intensity  of  conviction  that 

1  Mark  6: 17,  18.  ^  Antiquities,  xx,  i,  §1. 

2  Josephus,  Antiquities,  xviii,  5,  §2.  '  Luke  13:1. 

3  Mark  3:6;  12:13.  8  Luke  13:31.  32- 

4  Luke  6:15.  9  Mark  12: 13-17- 
s  Mark  5 :  20. 


lo6  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

marked  the  adherents  of  the  anti-Roman  party  is  not  even  dimly 
suggested  here  or  elsewhere.  We  are  told  of  a  Roman  centurion 
at  the  cross  of  Jesus  ;^  we  have  no  hint  of  the  Roman  soldiers,  so 
odious  to  the  true  Jews,  who  at  that  very  hour  were  standing  guard, 
fully  armed  and  alert,  in  the  temple  porticoes,  to  suppress  any  riot 
which  might  occur,  and  whose  presence  there,  at  a  later  time,  led 
to  a  tumult  in  which  no  fewer  than  twenty  thousand  perished.^ 
We  can  understand  how  any  hint  of  sedition  will  awaken  a  ruler  to 
action,  and  so  are  able  to  appreciate  the  poHcy  of  the  Jerusalem  leaders 
in  giving  to  their  charge  against  Jesus  before  Pilate  the  form  they  did  ;3 
but  neither  from  the  report  of  the  trial  nor  elsewhere  in  the  Synoptics 
do  we  get  any  adequate  conception  of  the  plague  which  the  messianic 
hope  of  the  Jews  proved  to  be  to  their  Roman  rulers.  And  even 
wk&n  direct  and  individual  reference  is  made  to  "  a  notable  prisoner," 
"lying  bound  with  them  that  had  made  insurrection,  men  who  in  the 
insurrection  had  committed  murder,"-*  it  does  not  call  before  the 
mind,  as  it  ought  for  any  true  perspective,  a  long  series  of  revolts,  of 
lesser  or  greater  magnitude,  lying  within  the  bounds  of  the  life  of 
Jesus. 

§3.    Evidences  of  the  Interest  of  Jesus  in  the  National  Life 

Any  review  of  the  political  references  in  the  Synoptic  Gospels,  and 
any  just  emphasis,  by  contrast,  upon  the  poverty  of  their  social, 
political,  or  historical  content,  will  serve  to  make  clear  not  only  the 
indifference  of  the  evangehsts  to  any  large  framework  or  setting  of 
a  vital  kind,  but  also  their  unconcern  for  those  general  religious 
and  political  tendencies  which  surrounded  Jesus.  And  in  so  far  as 
their  record  of  Jesus'  words  is  regarded  as  fairly  complete,  or  at  least 
representative,  this  impression  of  unconcern  for  these  tendencies 
passes  over  from  the  reporters  to  him  who  is  reported.  But  against 
any  such  sweeping  inference  of  indifference  on  Jesus'  part  to  the 
trend  of  the  movements  of  his  day  there  stands  the  notable  and  highly 
significant  fact  that  he  gave  expression,  on  several  distinct  occasions, 
to  a  definite  religious  and  political  forecast,  which  apparently  he 
grounded  in  the  conditions  prevalent  in  his  owti  time.     He  saw  that, 

'  Mark  15:39.  3  Luke  23:2,  5,  14. 

»  Antiquities,  xx,  5,  §3.  4  Mark  15:7. 


THE  DESTRUCTION  OF  JERUSALEM  107 

for  his  people,  history-  was  tending  with  slow  but  steady  and  sure 
movement  toward  the  destruction  of  their  capital  city,  and  with  it 
their  corporate  life;  and  this  he  announced  with  unmistakable  clear- 
ness and  great  boldness. 

§4.    Occasions  and  Forms  of  the  Political  Forecast  made 
BY  Jesus 

From  the  nature  of  the  case,  any  reference  by  Jesus  to  a  coming 
national  catastrophe  was  calculated  to  awaken  or  intensify  dislike 
for  him,  and  hence  to  hasten  the  hour  when  the  climax  of  hatred 
should  be  reached.  For  this  reason,  Jesus  acted  in  this  case  as  he  did  in 
several  others  of  a  like  nature;  he  withheld  full  and  explicit  state- 
ment till  the  last  days  of  his  public  activity,  when  the  boldest  and 
baldest  utterance  could  add  nothing  to  the  activity  of  his  opponents. 
Once  only  before  his  final  entrance  into  Jerusalem  was  there  drawn 
from  him  an  expression  of  his  conviction  as  to  the  national  future. 
When  it  became  evident  to  those  who  were  watching  his  every  move- 
ment that  he  had  definitely  set  his  face  toward  Jerusalem,  and  when, 
in  addition,  the  ever-increasing  multitude  that  was  attaching  itself 
to  him  seemed  to  indicate  unmistakably  an  early,  triumphant,  and 
spectacular  entrance  into  the  city,  the  effort  was  made  to  dissuade 
him  from  that  effort  which  they  assumed  he  was  making  for  the 
awakening  of  the  popular  messianic  expectation.  This  was  done  by 
reminding  him  of  the  tragic  fate  of  a  recent  uprising  of  like  kind.^ 
Jesus  used  this  politic  warning,  thrown  out  by  the  self-appointed 
guardians  of  the  national  peace,  as  the  occasion  for  announcing  that, 
short  of  a  national  regeneration,  which  should  give  another  direction 
to  the  national  ambitions  and  tendencies,  it  was  certain  that  the  nation 
as  a  whole  would  perish,  and  perish  after  the  same  drastic  manner 
that  marked  the  treatment  of  the  Galilean  insurgents  by  Pilate.' 
We  are  not  helped  by  other  sources  to  a  precise  knowledge  of  the 
event  in  connection  with  the  tower  of  Siloam,^  but  it  may  be  conjec- 
tured that  the  eighteen  men  were  in  detention  there  for  participation 
in  some  political  uprising.  Not  having  himself  introduced  the  sub- 
ject of  the  national  future  as  affected  by  present-day  popular  tend- 
encies, Jesus  does  not  follow  it  beyond  the  instance  cited  to  him, 

I  Luke  13:1.  ="  Luke  13:2,  3.  3  Luke  13:4.  5. 


lo8  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

and  another  closely  related  to  it.  When  he  passes  to  a  general 
statement,'  he  gives  to  his  thought  that  form  of  expression  which, 
because  of  its  indefiniteness,  will  not  immediately  offend,  but,  because 
of  its  pictorial  form,  will  remain  in  the  memory  to  reveal  its  content  at 
some  future,  more  appropriate  time.  But  to  those  among  his 
hearers  who  were  open-minded  and  far-visioned,  the  meaning  of 
Jesus'  parable  was  doubtless  as  clear  as  to  those  who  now  read  it, 
after  its  prophecy  has  become  history. 

When  once  Jesus  had  reached  the  last  week  of  his  life,  he  substi- 
tuted direct  statement  for  parable,  and  vivid,  detailed  portrayal  for 
general  assertions.  Thus,  in  connection  with  his  approach  to  Jeru- 
'salem,  it  is  recorded  of  him  that  he  said  of  the  future  of  that  city, 

If  thou  hadst  known  in  this  day,  even  thou,  the  things  which  belong  unto 
peace !  but  now  they  are  hid  from  thine  eyes.  For  the  days  shall  come  upon  thee, 
when  thine  enemies  shall  cast  up  a  bank  about  thee,  and  compass  thee  round,  and 
keep  thee  in  on  every  side,  and  shall  dash  thee  to  the  ground,  and  thy  children 
within  thee;  and  they  shall  not  leave  in  thee  one  stone  upon  another.^ 

A  period  of  national  upheaval  and  redistribution,  if  not  destruc- 
tion, seems  involved  in  the  parable  of  the  Wicked  Husbandmen  which 
Jesus  addressed  to  the  religious  leaders.^  And  this  conjectural  inter- 
pretation of  the  parable  is  justified  further  when  one  meets  elsewhere, 
in  the  record  of  these  last  days,  forms  of  statement  the  meaning 
of  which  is  beyond  doubt.  For  Jesus  had  on  this  subject,  as  on  others 
of  prime  importance,  deahngs  with  his  disciples  alone,  as  well  as  with 
the  people  at  large.  He  closed  the  last  day  of  his  pubHc  ministry  by 
an  impressive  reference,  in  the  presence  of  his  disciples,  to  the  future 
of  the  temple,  the  beauty  and  grandeur  of  which  made  an  appeal  even 
to  the  untrained  aesthetic  sense  of  his  Galilean  followers : 

And  as  he  went  forth  out  of  the  temple,  one  of  his  disciples  saith  unto  him, 
Master,  behold,  what  manner  of  stones  and  what  manner  of  buildings !  And  Jesus 
said  unto  him,  Seest  thou  these  great  buildings  ?  there  shall  not  be  left  here  one 
stone  upon  another,  which  shall  not  be  thrown  down.* 

This  explicitness  of  statement  was  the  occasion  for  a  question  from 
the  disciples  which  led  Jesus  to  his  longest,  most  vivid  and  dramatic 
portrayal  of  the  siege  and  destruction  of  Jerusalem.  ^     And  even  after 

>  Luke  13:6-9.  3  Mark  12:9. 

2  Luke  19:42-44.  4  Mark  13:1,  2. 

5  Mark  13:14-20.  For  a  critical  examination  of  this  paragraph,  refer  to  chap, 
iv,  §5- 


THE  DESTRUCTION  OF  JERUS.\LEM  109 

his  public  labors  were  ended,  on  the  way  to  the  cross  when  words 
from  him  were  few,  he  spoke  a  message  dictated  by  that  phase  of 
his  people's  future  which  loomed  up  with  largeness  of  horror : 

Daughters  of  Jerusalem,  weep  not  for  me,  but  weep  for  yourselves,  and  for 
your  children.  For  behold,  the  days  are  coming,  in  which  they  shall  say.  Blessed 
are  the  barren,  and  the  wombs  that  never  bare,  and  the  breasts  that  never  gave 
suck.  Then  shall  they  begin  to  say  to  the  mountains,  Fall  on  us;  and  to  the  hills, 
Cover  us.  For  if  they  do  these  things  in  the  green  tree,  what  shall  be  done  in  the 
dry?^ 

§5.     Absence  from  the  Records  of  an  Adequate  Basis  for 
Jesus'   Forecast 

Over  against  these  clear,  specific,  and  reiterated  utterances  of* 
Jesus,  by  which  his  confident  and  steady  conviction  as  to  the  future  of 
Jerusalem  is  made  evident,  there  stands,  by  contrast,  the  almost  entire 
absence  from  the  synoptic  account  of  such  historical  indications  of 
Jesus'  time  as  must  have  formed  the  basis  for  such  positive  declara- 
tions. Not  that  the  gospel  records  are  wanting  in  reasons,  morally 
and  religiously  grounded,  why  the  sentence  of  condemnation  must  be 
the  verdict  upon  the  life  of  the  nation;  they  make  it  abundantly 
evident  that  the  Jewish  people,  by  virtue  of  their  present  attitude 
toward  the  life  and  light  in  Jesus — not  to  go  back  into  their  past  history 
or  forward  into  their  future — pass  judgment  upon  themselves.  The 
condemnation,  then,  is  certain  and  is  sufficiently  justified.  But  what 
is  the  basis  for  the  conjecture  by  Jesus,  nay,  the  confident  prophecy, 
that  in  these  latter  days  condemnation,  unlike  that  in  many  other 
generations,  will  find  expression  as  retribution  ?  And  in  what  tend- 
encies of  the  day  lay  the  certainty  that  retribution  would  take  the 
extreme  form  of  the  destruction  of  the  capital  city,  even  of  the  center 
of  national  religious  fife  ?  For  an  answer  to  these  questions,  the  ap- 
peal must  be  made  to  sources  other  than  the  gospels,  to  wTiters  whose 
interest  lay  in  the  broader  historical  movements  and  outlook. 

§6.   An  Exhibit  of  the  Critical  Events  within  the  Life- 
time OF  Jesus 

It  will  suffice  if  the  view  be  confined  to  those  years  within  which 
Jesus  himself  hved.  The  critical  events  of  those  years  by  themselves, 
without  the  tracing  of  their  roots  in  preceding  time  or  their  fruits  in 

'  Luke  23:28-31. 


no    THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

after  years,  will  serve  to  base  the  general  religious  and  political  out- 
look of  Jesus.  Mere  enumeration,  without  enlargement  or  extended 
comment,  answers  the  present  purpose . 

1.  Jesus  was  bom  into  the  midst  of  poHtical  ferment.  The  rumor 
that  the  sickness  of  Herod  the  Great  had  taken  a  fatal  turn  was  the 
signal  for  an  outburst  of  long-subdued  protest  and  revolt.  Incited 
by  two  rabbis  of  high  repute,  Judas  and  Matthias,  a  large  body  of  the 
more  ardently  patriotic  and  religious  among  the  younger  men  of  the 
nation  tore  down  the  golden  eagle  erected  by  Herod,  contrary  to 
Jevsdsh  law,  over  the  great  gate  of  the  temple.  This  was  part  of  a 
general  plan  "to  defend  the  cause  of  God."  As  a  result,  Herod 
deprived  the  high-priest,  Matthias,  of  his  office  because  of  his  sup- 
posed sympathy  with  the  movement;  and  burnt  alive  with  his  com- 
panions the  other  Matthias,  who  had  raised  the  insurrection.  Others 
who  had  been  arrested  he  delivered  to  the  proper  officers  to  be  put  to 
death.' 

2.  Herod  the  Great  got  together  the  most  illustrious  men  out  of 
every  village  in  all  Judea  into  the  hippodrome  at  Jericho.  He  left 
orders  that  they  be  slain  immediately  upon  his  death,  that  there 
might  be  mourning  for  him — a  mourning  to  take  the  place  of  that 
spontaneous  sorrow  which  hatred  for  him  would  prevent.  Though 
the  design  was  frustrated  by  Salome  and  her  husband,  it  indicates 
the  pohtical  situation.^  Indeed,  it  is  recorded  that  Herod  even  went 
so  far  as  to  command,  for  this  same  purpose,  "that  one  out  of  every 
family  should  be  slain.  "^ 

3.  Upon  the  death  of  Herod,  the  demand  was  made  of  Archelaus, 
his  successor  in  Judea,  that  Herod's  punishment  of  the  revolt  under 
Judas  and  Matthias  be  recognized  as  wrong,  especially  by  the  deposi- 
tion of  the  high-priest  whom  Herod  had  appointed  in  the  place  of  that 
Matthias  whom  he  had  suspected.  The  demand  proceeded  from 
a  great  multitude  which  had  assembled  at  the  time  of  the  Passover. 
Archelaus  sent  his  general  with  soldiers  to  exhort  the  crowd  to  quiet 
and  order.  The  soldiers  were  assaulted  and  most  of  them  stoned  to 
death.     Thereupon  Archelaus  dispatched  his  whole  army  against  the 

I  War,  i,  33,  §§2-4;   Antiquities,  xvii,  6,  §§1-4. 

a  War,  i,  33,  §§6,  8;   Antiquities,  xvii,  6,  §5  and  8,  §2. 

3  Antiquities,  xvii,  6,  §6. 


THE  DESTRUCTION  OF  JERUSALEM  m 

Passover  multitudes  inside  and  outside  of  the  city.     The  cavalry  of 
Archelaus  slew  three  thousand  men/ 

4.  Plots  and  counter-plots,  arguments  and  answers  to  arguments 
were  set  forth  before  the  Emperor  at  Rome  as  to  the  succession  to  the 
throne  of  Herod.  Large  emphasis  was  laid  upon  the  ruthless  conduct 
of  Archelaus  in  slaying  the  thousands  of  Jews  at  the  Passover.^ 

5.  Upon  the  departure  of  Archelaus  for  Rome,  and  while  Varus, 
governor  of  Syria,  was  at  Jerusalem,  a  serious  revolt  broke  out. 
This  Varus  quieted.  Sabinus,  a  procurator  sent  to  Palestine  after 
Herod's  death,  pending  the  settlement  of  the  question  of  succession, 
pursued  a  policy  which  fanned  the  flames  of  revolt.  At  the  Feast  of 
Pentecost,  myriads  of  the  Jews  besieged  Sabinus  and  his  soldiers. 
A  terrible  battle  was  fought,  to  the  disadvantage  of  the  Jews.  The 
Romans  set  fire  to  the  porticoes  of  the  temple  which  were  being 
used  by  the  Jews  as  vantage-points;  and  in  the  conflagration  many 
Jews  were  burnt.^ 

6.  The  rebellion  spread  from  the  city  throughout  the  country,  some 
indications  of  its  extent  and  form  being  given  by  the  mention  of:  (a) 
The  banding  together  of  two  thousand  of  Herod's  veterans  for  pur- 
poses of  rebellion  and  gain  in  Idumea  and  Judea;  (&)  The  assault 
under  Judas,  son  of  Ezekias,  upon  the  royal  armories  at  Sepphoris  in 
Galilee,  and  his  subsequent  use  of  weapons  there  obtained  for  purposes 
of  plunder.  He  had  "  a  thirst  for  power,  and  an  ambitious  desire  for 
royal  rank;"  (c)  In  Perea,  Simon,  who  had  been  a  slave  of  Herod  the 
king,  "was  so  bold  as  to  put  a  diadem  on  his  head,  and  a  certain 
number  of  the  people  stood  by  him,  and  by  their  madness  he  was 
hailed  as  king;"  (d)  "The  royal  palace  at  Amatha,  near  the  river 
Jordan,  was  also  burnt  down  by  a  party  of  men  that  mustered  together, 
like  those  belonging  to  Simon;"  (e)  "At  this  time  also  Athronges, 
a  person  eminent  neither  for  the  dignity  of  his  progenitors,  nor  for 
any  great  virtue  or  wealth  of  his  own,  as  he  was  only  a  shepherd,  and 
obscure  in  all  respects,  because  he  was  a  tall  man,  and  excelled  others 
in  the  strength  of  his  hands,  was  so  bold  as  to  set  up  for  king."  Hav- 
ing given  these  specific  cases,  Josephus  contents  himself,  for  the  rest, 

1  War,  ii,  i,  §§1-3;   Antiquities,  xvii,  9,  §§1-3- 

2  War,  ii,  2,  §3;   Antiquities,  xvii,  9,  §4- 

3  War,  ii,  3,  §§1-4;   Antiquities,  xvii,  10,  §§1-3. 


112  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

with  a  summary  statement  of  the  situation:  "And  now  Judea  was 
full  of  bands  of  robbers,  and  as  the  several  companies  of  the  seditious 
lit  upon  anyone  to  lead  them,  he  was  created  a  king  immediately."' 

7.  The  expedition  of  Varus,  governor  of  Syria,  for  the  relief  of 
Sabinus,  temporary  procurator  of  Judea,  who  was  besieged  by  the 
Jews  in  the  royal  fortresses  in  Jerusalem,  resulted  in :  (a)  the  complete 
reduction  of  Galilee,  including  the  burning  of  Sepphoris,  and  the 
sale  of  its  inhabitants  as  slaves,  together  with  fire  and  slaughter 
along  the  line  of  march;  (b)  the  surrender  of  Jerusalem;  (c)  the 
traversing  of  the  whole  country  for  the  apprehension  of  the  rebels; 
(d)  the  crucifixion  of  two  thousand  of  the  leading  participants  in  the 
revolt.^ 

8.  An  embassy  of  Jews  went  to  Augustus  "to  petition  for  the 
liberty  of  living  according  to  their  ovm  laws,"  "to  plead  for  the 
autonomy  of  their  nation."  "The  main  thing  they  desired  was  that 
they  might  be  delivered  from  kingly  and  similar  governments,  and 
might  be  added  to  Syria,  and  be  put  under  the  authority  of  such 
chief  magistrates  as  should  be  sent  to  them."^ 

9.  A  deputation  of  the  Jewish  and  Samaritan  aristocracy  appeared 
before  Augustus  to  accuse  Archelaus,  after  about  nine  years  of  his 
rule,  because  of  "  his  barbarous  and  tyrannical  usage  of  them."  That 
the  complaints  were  serious  is  evidenced  by  the  summoning  of 
Archelaus  to  Rome,  and  his  immediate  banishment  to  Gaul.^ 

ID.  A  serious  revolt  of  the  Jews  took  place  upon  the  attempt  by 
Quirinius  to  make  a  census  of  Judea  for  the  purposes  of  taxation 
according  to  the  Roman  method.  This  was  "  the  enrolment "  ordered 
by  Augustus  under  Quirinius  of  Syria,  with  Coponius  as  procurator 
of  Judea.  Only  by  the  persuasion  of  the  high-priest,  Joazar,  was  the 
census  carried  through  without  bloodshed. ^ 

II.  The  sect  of  the  Zealots  was  formed  under  Judas  the  Galilean 
and  Sadduc,  a  Pharisee.^ 

1  War,  ii,  4,  §§1-3;   Antiquities,  xvii,  10,  §§4-8. 

2  War,  ii,  5,  §§1-3;   Antiquities,  xvii,  10,  §§9,  10. 

3  War,  ii,  6,  §§i,  2;   Antiquities,  xvii,  11,  §§i,  2. 

4  War,  ii,  7,  §3;  Antiquities,  xvii,  13,  §2. 
s  War,  ii,  8,  §1;   Antiquities,  xviii,  i,  §1. 

6  War,  ii,  8,  §1;   Antiquities,  xviii,  i,  §§i,  6. 


THE  DESTRUCTION  OF  JERUSALEM  113 

12.  A  complaint  was  made  by  Judea  in  a.  d.  1 7  against  the  burden- 
some and  oppressive  taxation  to  which  the  province  was  subjected.^ 

13.  Out  of  respect  to  Jewish  conviction  it  had  been  the  custom 
of  Roman  rulers  to  bring  into  Jerusalem  only  such  standards  as  bore 
no  image  of  eagle  or  emperor.  Pilate  determined  to  set  this  concession 
aside.  Under  cover  of  night  he  introduced  standards  bearing  the 
emperor's  bust.  The  act  resulted  in  a  vigorous  revolt,  which  was 
quieted  only  by  the  removal  of  the  offensive  emblems.^ 

14.  "  After  this  Pilate  raised  another  disturbance  by  expending  the 
sacred  treasure,  which  is  called  Corban,  on  an  aqueduct,  whereby 
he  brought  water  from  a  distance  of  four  hundred  furlongs."  He 
distributed  his  soldiers  among  the  clamorous  crowds  in  private  dress, 
and  at  a  signal  they  fell  upon  the  Jews  with  staves.  Many  perished 
by  beatings,  and  many  more  were  trodden  to  death  in  the  precipi- 
tous flight  which  followed  this  unexpected  charge. ^ 

15.  The  popular  uprisings  in  the  time  of  Pilate  of  which  the 
Synoptic  Gospels  give  some  hint  are :  (a)  "  Now  there  were  some  present 
at  that  very  season  which  told  him  of  the  Galilaeans,  whose  blood 
Pilate  had  mingled  with  their  sacrifices;"-*  (b)  "them  that  had  made 
insurrection,  men  who  in  the  insurrection  had  committed  murder.  "^ 

16.  The  imprisonment  and  execution  of  John  the  Baptist  by  Herod 
Antipas  happened,  Josephus  says,  because  he  "feared  lest  the  great 

'  Tacitus,  Annals,  ii,  42.  For  the  period  from  about  A.  D.  9  to  about  A.  D.  26, 
Josephus  seems  to  have  been  without  sources  in  the  writing  of  his  works.  These 
seventeen  years  he  covers  in  about  as  many  lines,  the  larger  part  of  the  content  of  which 
is  general  Roman  history.  For  Palestine,  he  knows  little  more  than  the  succession 
of  high-priests  (Antiquities,  xviii,  2,  §2).  Unfortunately,  this  is  the  important  period 
in  the  life  of  Jesus,  that  is,  from  his  thirteenth  to  his  thirtieth  years.  We  should 
like  to  know  of  the  active  external,  social,  and  political  factors  that  had  the  most 
potent  part  in  the  formation  of  his  Judgments  about  the  future  of  his  people.  Happily 
we  are  favored  with  a  fairly  adequate  recital  of  the  trend  of  events,  even  in  detail,  during 
those  highly  impressionable  years  which  preceded  his  visit  to  the  capital  as  a  youth 
of  twelve  (Luke  2:41-50).  How  events  in  Palestine  moved  during  the  later  fifteen 
obscure  years  we  are  able  to  infer  with  some  certainty  from  the  subsequent  history. 
The  first  record  of  Josephus,  when  he  is  again  enabled  by  his  sources  to  take  up  the 
narrative,  is  of  "a  very  great  tumult  among  the  Jews"  under  the  procurator,  Pontius 
Pilate  (see  13  above). 

2  War,  ii,  9,  §2,  3;   Antiquities,  xviii,  3,  §r. 

3  War,  ii,  9,  §4;   Antiquities,  xviii,  3,  §2. 

4  Luke  13:1.  5  Mark  15:7. 


114  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

influence  John  had  over   the   people   might   put  it  into  his  power 
and  indination  to  raise  a  rebellion.'" 

17.  The  hostile  intentions  of  Herod  Antipas  toward  Jesus  were 
doubtless  wholly  based  upon  his  fear  of  the  possible  political  influence 
of  Jesus  in  a  direction  hke  to  that  suspected  of  John  the  Baptist.^ 

§7.  General  Significance  of  These  Events  for  Jesus 
When  it  is  had  in  mind  that  this  survey  of  some  of  the  principal 
events,  falling  within  the  lifetime  of  Jesus,  that  had  social,  rehgious,  or 
political  significance,  covers  less  than  one  half  of  his  life,^  and  that  we 
may  assume  with  confidence  a  similar  series  for  the  unrecorded  por- 
tion, it  becomes  apparent  at  once  that  he  had  a  mass  of  contemporary 
history  of  such  a  kind  that  it  was  safe  to  base  upon  it  large  deductions 
for  the  future.  Viewed  from  the  standpoint  of  Roman  policy,  these 
events  make  evident  an  attitude  of  growing  intolerance  and  severity 
on  the  part  of  the  direct  rulers  of  Palestine.  Considered  from  the 
Jewish  position,  they  exhibit  a  constantly  deepening  sense  of  national 
oppression,  and  a  determination  that  was  leading  to  more  effectively 
organized  protestation  and  open  revolt,  in  the  hope  for  a  betterment 
of  conditions. 

§8.    Special  Significance  of  the  Rise  of  the  Zealot 
Movement 

Far  and  away  the  most  significant  among  those  events  which  fell 
within  the  lifetime  of  Jesus,  the  event  having  within  it  most  potency 
for  the  future  of  the  Jewish  people,  was  one  that  happened  in  the 
most  impressionable  years  of  Jesus,  close  to  the  period  of  his  visit  to 
Jerusalem  as  a  youth.  This  event  was  the  formation  of  the  sect  of 
the  Zealots,  under  Judas  the  Galilean,  in  the  year  of  the  census, 
a.  d.  6  or  A.  D.  7.  To  this  sect  Josephus  attributes  again  and  again  in 
the  course  of  his  narrative  all  the  disturbances,  uprisings,  revolts, 
rebellions,  and  consequent  distresses  and  miseries  which  came  upon 
his  people  from  the  time  of  its  organization  to  the  end  of  the  great  war 
of  A.  D.  66-73.  For  any  adequate  understanding  of  the  course  of 
Jewish  history,  from  the  youth  of  Jesus  till  the  last  outpost  was  taken 
by  the  Romans  in  a.  d.  73,  there  is  necessary  as  full  knowledge  as  is 

'  Antiquities,  xviii,  5,  §2. 

2  Luke  i3'-3i-  ^  See  p.  113,  n.  i. 


THE  DESTRUCTION  OF  JERUSALEM  1 15 

possible  of  the  Zealots.  The  information  which  Josephus  gives  of  the 
inner  life  and  motives  of  the  sect  is  scanty;  he  has  utter  disdain  for 
the  movement.  We  may  use  fully  his  account  given  in  connection 
with  its  origin.  Having  told  of  the  revolt  at  the  time  of  the  census,  and 
its  quieting  by  the  high-priest  who  urged  submission,  he  continues: 

But  one  Judas,  a  Gaulanite,  of  a  city  whose  name  was  Gamala,  joining  him- 
self to  Sadduc  a  Pharisee,  was  eager  to  draw  them  to  a  revolt.  Both  said  that 
this  taxation  was  nothing  but  a  direct  introduction  of  slavery,  and  exhorted  the 
nation  to  arrest  their  liberty,  as  if  they  could  procure  them  happiness  and  security 
for  what  they  possessed,  and  if  they  failed  in  the  happiness  that  would  result 
from  this,  they  would  acquire  honor  and  glory  for  magnanimity.  They  also  said 
that  God  would  not  assist  them  unless  they  joined  with  one  another  energetically 
for  success,  and  still  further  set  about  great  exploits,  and  did  not  grow  weary  in 
executing  the  same.  And  the  men  heard  what  they  said  with  pleasure,  and  so  this 
bold  attempt  proceeded  to  a  great  height.  All  sorts  of  misfortunes  also  sprang 
from  these  men,  and  the  nation  was  infected  by  them  to  an  incredible  degree:  one 
violent  war  came  upon  us  after  another,  and  we  lost  our  friends  who  used  to  alle- 
viate our  pains;  there  were  also  very  great  robberies,  and  murders  of  our  principal 
men,  under  pretext  indeed  of  the  public  welfare,  but  in  reality  from  the  hopes  of 
private  gain.  Hence  arose  seditions,  and  owing  to  them  political  murders,  which 
sometimes  fell  on  their  own  people  (from  the  madness  of  these  men  toward  one 
another,  and  their  desire  that  none  of  their  rivals  should  be  left),  and  sometimes 
on  their  enemies;  a  famine  also  came  upon  us,  and  reduced  us  to  the  last  degree  of 
despair,  as  did  also  the  taking  and  demolishing  of  cities,  nay,  faction  at  last  in- 
creased so  high,  that  the  very  temple  of  God  was  burnt  down  by  the  enemies'  fire. 
So  greatly  did  the  alteration  and  change  from  the  custom  of  our  fathers  tend  to 
bring  all  to  destruction  who  thus  banded  together,  for  Judas  and  Sadduc,  who  in- 
troduced a  fourth  philosophic  sect  among  us,  and  had  a  great  many  followers 
therein,  filled  our  state  with  tumults  at  the  time,  and  laid  the  foundations  of 
future  miseries  by  their  system  of  philosophy  which  we  were  before  unacquainted 
with,  concerning  which  I  shall  discourse  a  little,  and  that  the  rather,  because  the 
infection  which  spread  thence  among  our  younger  men,  who  were  zealous  for  it, 
brought  our  nation  to  destruction.' 

Josephus  has  made  clear  here  the  ultimate  results  of  Zealotism  to 
the  nation.  To  indicate,  even  in  outhne  form,  the  activities  of  the  sect 
would  be  to  sketch  Jewish  history  from  a.  d.  7  to  a.  d.  73.  No  stronger 
general  testimony  could  be  borne  to  their  influence  than  the  fact  that 
Josephus  looks  upon  them  as  one  of  the  sects  of  his  people,  and  places 
them,  in  description,  with  Pharisees,  Sadducees,  and  Essenes.     Hav- 

I  Antiquities,  xviii,  i,  §1. 


Ii6  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

ing  described  these  other  sects  he  passes  to  the  Zealots,  and  here 
seems  inclined  to  a  more  judicial  statement  of  their  characteristics: 

But  Judas  the  Galilean  was  the  author  of  the  fourth  sect  of  Jewish  philosophy. 
Its  pupils  agree  in  all  other  things  with  the  Pharisaic  notions,  but  they  have  an 
inviolable  attachment  to  liberty,  and  say  that  God  is  their  only  ruler,  and  lord. 
They  also  do  not  mind  dying  any  kinds  of  death,  nor  indeed  do  they  heed  the 
tortures  of  their  relations  and  friends,  nor  can  any  such  fear  make  them  call  any 
man  lord.  And  since  this  immovable  resolution  of  theirs  is  well  known  to  a  great 
many,  I  shall  speak  no  further  about  that  matter;  for  I  am  not  afraid  that  any- 
thing I  have  said  of  them  should  be  disbelieved,  but  rather  fear  that  what  I  have 
said  comes  short  of  the  resolution  they  show  when  they  undergo  pain.^ 

It  is  abundantly  evident,  then,  that  the  movement  was  a  theocratic 
revival  of  a  vigorous  and  persistent  type.  But  in  the  light  of  the 
knowledge,  otherwise  possessed,  as  to  the  place  held  in  this  age  by 
that  personalized  theocratic  expectation  which  centered  about  a 
Messiah,  the  inquiry  forces  itself  to  the  front  whether  Josephus  has 
not  drawn  his  sketch  in  too  broad  outlines,  and  whether  for  the  Zealots 
a  simple,  theocratic  ideal  or,  on  the  other  hand,  the  hope  for  a  definite 
messianic  person  was  the  impelling  motive  of  their  movement.  If 
the  latter,  we  can  expect  no  adequate  indication  of  it  from  our  historian, 
for  he  writes  for  the  Roman  world  and  to  justify  and  glorify  his  people. 
Athwart  his  path  to  this  goal,  if  the  history  be  wTitten  to  the  truth, 
there  lies  always  a  great  stumbling-block — the  fact  of  the  part  played 
by  the  messianic  hope;  for  in  attachment  to  it,  conceived  under  Zealot 
forms,  lay  true  treason.  So  throughout  his  history  of  definite  events 
he  designates  the  Zealots  as  "robbers,"  against  whom  the  men  of 
repute  among  the  Jews  are  themselves  standing.  Josephus  assumes 
toward  the  messianic  ideal  an  all  but  absolute  silence  throughout 
both  the  War  and  the  Antiquities.  Yet  the  mask  cannot  be  forever 
worn,  and  once,  toward  the  end,  it  falls  away  long  enough  to  permit 
a  sight  of  the  reality  behind  it.  After  having  described  the  terrors  of 
the  siege  of  Jerusalem  and  of  the  burning  of  the  temple,  he  pauses  in 
his  narrative  for  some  general  observations,  among  which  is  this : 

But  what  most  stirred  them  up  to  the  war  was  an  ambiguous  oracle  that  was 
found  also  in  their  sacred  writings,  that  about  that  time  one  from  their  country 
should  become  ruler  of  the  world.     The  Jews  took  this  prediction  to  belong  to 

'  Anliquities,  xviii,  i,  §6. 


THE  DESTRUCTION  OF  JERUSALEM  n? 

themselves,  and  many  wise  men  were  thereby  deceived  in  their  judgment.  Now, 
this  oracle  certainly  denoted  the  rule  of  Vespasian,  who  was  declared  emperor  in 
Judea.' 

We  have  only  to  bring  together  the  two  statements,  that  the  war 
was  brought  on  by  the  Zealots,  and  that  incitement  to  it  came  from 
the  messianic  hope,  to  have  before  us  the  explanation,  luminous  and 
convincing,  of  the  intensity  of  the  Jews  in  the  war,  and  the  understand- 
ing, full  and  satisfying,  of  the  inner  life  of  the  Zealot  movement.  The 
central  tenet  and  inspiring  motive  of  the  Zealot  movement  was  the 
bringing-in  of  the  messianic  era  by  an  appeal  to  the  sword. 

§9.  Attitude  of  Jesus  toward  the  Zealot  Movement 
With  the  fundamental  feature  of  the  conception  of  the  Messiah 
which  underlay  the  Zealot  purpose,  and  with  the  drastic  method  by 
which  the  Zealots  hoped  to  establish  the  Messiah's  kingdom,  Jesus 
expressed  no  degree  of  sympathy.  At  the  opening  of  his  ministry 
he  had  cast  aside  forever  that  conception.^  But  his  attitude  went 
beyond  that  of  negation;  he  saw  and  announced  that  the  movement 
would  mean,  ultimately,  the  nation's  ruin.  Such  a  form  of  national 
hope,  tenaciously  held,  could  have  only  one  end  under  any  ordinary 
circumstances;  held  and  avowed  and  aggressively  expressed  under 
such  an  opposing  power  as  that  of  the  Romans,  its  outcome  was 
doubly  evident  to  the  clear  rehgious  and  pohtical  vision  of  Jesus. 

The  obvious  outcome  of  Zealotism  could  be  averted  only  by  one 
or  the  other  or  both  of  two  factors:  (i)  Some  counter  pohtical  move- 
ment of  genuine  vitaUty  and  power  of  appeal  to  the  nation  as  now 
constituted,  or  (2)  the  introduction  of  some  new  rehgious  force 
through  which  the  fundamental  position  of  the  Zealot  party  should 
be  corrected. 

§10.    Pharisaism  and  Sadduceeism  in  Relation  to  the 
Zealot  Movement 

Pharisees,  Sadducees,  and  Essenes  stood  over  against  Zealots  as 
factors  in  the  national  life.  As  a  pohtical  and  rehgious  party,  the 
Essenes  may  be  disregarded;    they  were  rather  a  monastic  order. 

1  War,  vi,  5,  §4- 

2  Matt.  4:1-11  =Mark  1:12,  i3  =  Luke  4'-i-i3- 


Ii8  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

From  them  nothing  could  be  hoped  that  would  offset  the  propaganda 
of  the  Zealots.  For  the  Pharisees,  the  sad  disappointment  of  their 
messianic  hopes  as  centered  upon  successive  Asmoneans  had  led 
to  such  a  modification  in  the  forms  of  that  hope  that  now  the  kingdom 
of  the  Messiah  was  viewed  as  a  product  of  the  direct  activity  of  God, 
to  come  in  his  own  time  and  then  only,  and  without  their  inter- 
vention or  aid.  This  Pharisaic  attitude  was  modified  only  by  the  force 
of  events,  that  is,  by  the  success,  among  the  people,  of  the  Zealot 
appeal.  Pharisees  gave  themselves  reluctantly  at  last  to  the  attempt 
to  direct  the  popular  movement  which  they  could  not  suppress. 
Josephus  was  a  Pharisee;^  at  the  siege  of  Jerusalem  he  acted  as 
mediator  between  Titus  and  the  besieged;  his  address  counseling 
cessation  of  hostility  may  be  taken  as  an  exposition  of  the  Pharisaic 
position  as  to  the  method  of  advance  toward  the  messianic  kingdom, 
expressed  in  forms  agreeable  to  his  prospective  readers,  that  is,  with 
direct  messianic  reference  omitted.  The  whole  address  is  illuminat- 
ing ;  its  summary  suffices  to  exhibit  its  central  contention : 

And,  to  speak  generally,  we  can  produce  no  example  wherein  our  fathers  got 
any  success  by  war,  or  failed  of  success  without  war,  when  they  committed  them- 
selves to  God.     When  they  stayed  at  home  they  conquered,  as  it  pleased  their 

judge,  but  when  they  went  out  to  fight,  they  always  met  with  reverses Thus 

it  appears  that  warfare  is  never  allowed  oiu-  nation;  but  that  capture  always 
follows  our  fighting.  For  I  suppose  that  such  as  inhabit  this  holy  place  ought  to 
commit  the  disposal  of  all  things  to  God,  and  to  disregard  the  hand  of  men,  when 
they  plead  to  the  judge  above. ^ 

Such  was  the  theory  of  Pharisaism — a  policy  of  inaction  in  all  that 
touched  the  messianic  hope  as  related  to  Roman  dominance.  It  was 
obvious  to  Jesus  that  in  this  policy  of  negation  there  lay  no  effective 
offset  to  the  policy  of  aggression  and  action  which  characterized  the 
Zealots,  for  "they  said  that  God  would  not  assist  them  unless  they 
joined  with  one  another  energetically  for  success,  and  still  further  set 
about  great  exploits,  and  did  not  grow  weary  in  executing  the  same."^ 
As  for  the  Sadducean  party,  they  were  wealthy,  priestly  aristocrats, 
the  security  of  whose  possessions  and  the  perpetuity  of  whose  place 
and  power  was  better  assured  under  the  continuance  of  Roman  rule 
than  under  any  state  of  society  which  revolution  was  likely  to  bring, 

'  I'ije,  §2.  2  War,  v,  9,  §4.  3  Antiquities,  xviii,  i,  §1. 


THE  DESTRUCTION  OF  JERUSALEM  "9 

They  had  not  the  religious  conviction  in  any  sphere  which  could  make 
them  national  reUgious  forces  against  the  current  of  a  popular  move- 
ment toward  Zealotism;  they  had  no  inclination  to  take  a  formative 
place  in  molding  popular  opinion;  they  were  ready  to  act  only  when 
action  was  futile.  Within  the  nation  itself,  as  constituted  m  Jesus' 
day,  there  was  no  movement,  counter  to  that  of  the  Zealots,  which 
compared  with  it  in  power  of  popular  appeal,  or  which  had  in  it  any 
promise  of  ability  to  check  the  onward  rush  of  that  new  sect  which 
had  arisen  during  the  youth  of  Jesus. 

§11.    The  Messianic  Ideals  of  Jesus  in  Relation  to 
Those  of  Zealotism 

Jesus  himself  stood  for  the  introduction  into  the  Jewish  national 
life  of  a  conception  of  the  Messiah  and  his  kingdom  which  should 
strike  at  the  fundamental  tenets  of  the  Zealots.     It  was  destined,  if 
accepted,  to  conquer  by  completely  supplanting,  by  radical  reconstruc- 
tion.    Within  it  lay  tke  power  to  neutralize  those  elements  of  the 
Zealot  position  which  threatened  to  be  the  most  deadly  to  the  national 
life.     The  messianic  ideals  of  Jesus  once  accepted  in  a  broad  way  by 
his  people,  Zealotism  must  die  out  for  want  of  a  motive.     The  rule  of 
God  conceived  in  the  terms  of  Jesus  excludes  the  conflict  of  Caesar 
and  God.     It  is  from  a  mind  keenly  alive  to  both  political  and  religious 
tendencies,  and  to  the  presence  of  their  solution,  that  there  springs 
the  words:  "If  thou  hadst  known  in  this  day,  even  thou,  the  things 
which  belong  unto  peace !  but  now  they  are  hid  from  thine  eyes  .... 
thou  knowest  not  the  time  of  thy  visitation.'"     The  nation  sorely 
needed  in  those  days  of  factional  fanaticism  set  against  factional 
quiescence  or  indifference  the  voice  of  a  prophet  who  should  break  the 
trend  toward  messianic  Hteralism  or  scholasticism.     The  prophet 
had  come  and  had  spoken;  for  his  message  he  is  now  brought  to  the 
eve  of  death.     He  alone  has  grasped  the  import  of  his  message  and 
its  possible  relation  to  the  future  political  and  rehgious  life  of  his  peo- 
ple, its  power  as  a  corrective  to  fatal  tendencies.     Out  of  the  situation 
of  the  hour  there  arises  within  the  mind  of  Jesus  the  conviction  that 
present  movements  will  run  to  their  bitter  end.     To  this  conviction 

»  Luke  19:42,  44C. 


I20  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

he  gives  expression.'  That  the  national  disaster  had  its  uhimate 
basis  in  the  rejection  of  the  prophetic  word  in  which  lay  the  power  of 
national  regeneration  through  the  elimination  of  pohtical  messianism 
was  a  constant  element  of  the  thought  of  Jesus.^  The  rejection  of 
the  messenger  of  the  true  messianism  received  an  added  significance, 
as  prophetic  of  the  national  future,  from  the  fact  that  the  aggressively 
vigorous  and  rigorous  form  of  this  rejection  was  itself  dictated,  in 
large  measure,  by  political  considerations.  It  was  a  move  originating 
in  the  results  of  previous  uprisings  incited  by  Zealots,  and  now  carried 
out  on  the  basis  of  pohtical  expediency  by  Sadducees,^  and  acquiesced 
in  and  aggravated  by  Pharisees,'*  doubtless  even  with  them  more 
largely  on  pohtical  than  on  moral  or  rehgious  grounds.  Well  may 
Jesus  ask:  "If  they  do  these  things  in  the  green  tree,  what  shall  be 
done  in  the  dry? "^  If  they  ruthlessly  dispose  of  such  a  life  for  the 
supposed  preservation  of  national  existence  in  these  days  of  com- 
parative pohtical  quiet,  to  what  lengths  may  they  be  expected  to  go 
for  expediency's  sake  when  the  pohtical  situation  becomes  acute? 
In  those  days  the  last  shreds  of  a  moral  element  in  the  messianic  hope 
will  have  vanished. 

There  is  hope  left  in  one  word  only,  "repent,"  and  it  is  a  word  of 
both  religious  and  political  content;  probably,  indeed,  for  the  hour,  it 
has  more  of  political  than  of  religious  content.^  But  the  mad  decision 
has  aheady  been  made;  mihtant  messianism  will  stalk  on  to  the  doom 
of  the  nation. 

'  Matt.  23:34-39  =  Luke  11:49-51  (P  §i8B)  and  13:34,  35  (P  §42B).  It  is  be- 
lieved that  document  MK,  not  document  P,  gives  the  historical  setting  of  the  discourse 
to  which  these  sayings  probably  belong,  namely,  MK  12: 38-40  =  Matt.,  chap.  23. 

2  Parable  of  the  Wicked  Husbandmen,  Mark  12:1-11;  and  that  of  the  Marriage 
Feast,  Matt.  22: 1-10  =  Luke  14:15-24. 

3  John  11:47-50.  s  Luke  23:31. 

4  Luke  23:2,  5,  14.  6Lukei3:3,  5. 


CHAPTER  III 

THE   RISE   OF  MESSIANIC  CLAIMANTS  AND  THE   DAY  OF 

THE  SON  OF  MAN 

§  I.  The  Time  and  Method  of  the  Destruction  of  Jerusalem,  and  Their  ImpHca- 
tions 

§  2.  Jesus'  Twofold  Concern  for  the  Future 

§  3.  The  Disciples  in  the  National  Upheaval— Their  Prospective  Longings 
Treated  by  Jesus 

§  4.  A  Grave  Peril  to  the  Disciples  m  the  Future — the  Rise  of  Messianic  Claim- 
ants 

§  5.  Resuhant  State  of  the  Disciples,  and  Consequent  Demand  for  a  Constructive 
Statement  by  Jesus 

§  6.  A  Positive  Statement  from  Jesus  as  to  the  Future 

§  7.  The  Single  Theme  and  Its  Relation  to  "the  Day  of  Jehovah" 

§  8.  The  Simplicity  of  Jesus'  Thought  about  "the  Day"— the  Thought  Examined 

§  9.  The  Foremost  Question  Raised  by  the  Sketch  from  Jesus 

§10.  Negative  .Aspects  of  Jesus'  Portrayal  of  "the  Day" 

§11.  Standpoint  from  which  the  Positive  Aspects  of  Jesus'  Thought  Must  Be 
Viewed — an  Effort  at  Contrasts 


CHAPTER  III 

THE  RISE  OF  ^lESSIANIC  CLAIMANTS  AND   THE  DAY  OF 
THE  SON  OF  MAN 

§1.    The  Time  and  Method  of  the  Destruction  of  Jeru- 
salem, AND  Their  Implications 
In  the  outlook  of  Jesus,  the  destruction  of  Jerusalem  was  not  an 
event  of  the  far  distant  future,  an  event  lying  indefinitely  within  the 
times  yet  to  come.     For  him,  it  fell  inside  the  limits  of  the  Ufetime  of 
that  generation  to  which  his  message  had  been  addressed.     Even 
those  men  who  were  the  hearers  of  his  forecast  would  themselves  be 
participants,  in  part,  in  the  great  struggle  which  should  end  with  the 
casting-down  of  the  city-"  All  these  things  shall   come  upon  this 
generation."^     It  is  to  be  observed,  moreover,  that  the  terms  by 
which  Jesus  depicts  that  dire  event  are  those  of  a  natural  process, 
wrought  by  human  forces.^     There  is  an  entire  absence  of  the  play 
of  supramundane  powers,  of  that  which  is  dramatic  or  castastrophic 
in  the  apocalyptic  sense.     The  destruction  of  the  city  is  to  be  effected 
by  the  contention  of  vast  human  forces,  working  gradually  to  a  chmax. 
These  two  considerations— (i)  that  the  event  falls  within  the  present 
generation,  (2)  that  it  is  effected  through  the  clash  of  human  agencies- 
imply  that  the  years  near  at  hand  and  more  distant  will  be,  for  the 
Jewish  people,  a  time  of  constant  ferment,  will  be  made  up  of  days 
of  debate,  of  inner  conflict,  of  suffering  and  sacrifice,  of  exaltation  and 
despair,  of  hopes  and  disillusionments— all  these  spreading  over  years 
and  culminating  in  the  great  disaster. 

§2.    Jesus'  Twofold  Concern  for  the  Future 
For  that  period  of  years  of  national  distraction  and  desperation  the 
outlook  of  Jesus  had  a  double  aspect;   for  him  there  lay  within  that 
period  a  twofold  concern-that  for  his  people  and  that  for  his  dis- 
ciples.    As  to  the  effects  and  outcome  for  his  people  as  a  whole, 

I  Luke  13:3,  5;  Luke  11:  49-51=  Matt.  23:34-36- 
a  Luke  19:43,  44;  Luke  23:28-31;  Mark  13:14-20. 
123 


124  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

Jesus  saw  them  with  clearness  and  expressed  them  with  vigor.'  But 
what  of  that  group  of  people  who  had  attached  themselves  to  him  ? 
To  them,  what  would  these  days  of  national  distress  mean — these 
years  through  which  that  people  of  which  they  were  a  part  should 
painfully  move  toward  the  final  great  agony  ? 

§3.    The  Disciples  in  the  National  Upheaval — Their 
Prospective  Longings  Treated  by  Jesus 

How  real  a  problem,  how  distinct  a  problem,  those  coming  years 
held  for  the  fraternity  of  Jesus  will  be  felt  with  force  when  it  is  recog- 
nized that  they  faced  those  years  with  an  attitude  toward  the  national 
hope,  toward  messianism,  unlike  that  of  their  contemporaries.  For 
their  fellow-countrymen,  the  nerve  of  that  Zealot  movement  which, 
through  these  years,  should  hasten  them  on  to  their  destruction  would 
be  the  hope  of  the  Messiah  yet  to  be,  yet  to  rule  a  free  people.  For 
the  disciples  of  Jesus,  that  problem  of  the  Messiah  was  already  a 
settled  one;  they  interpreted  Jesus  to  be  the  Messiah.  Viewed  from 
the  standpoint  of  the  days  when  Jesus  was  present  with  his 
disciples,  viewed  thence  by  Jesus  himself,  those  future  years,  therefore, 
loomed  up  as  fraught  with  the  very  gravest  dangers  to  his  group  of 
disciples,  with  dangers  not  included  in  those  which  would  result  inevit- 
ably from  their  propaganda,  not  covered  by  the  forms  of  persecution 
to  which  they  would  be  subjected — namely,  with  dangers  touching 
this  central  idea  in  their  interpretation  of  him,  his  work  as  the  Messiah. 
Jesus  recognized  that  certain  serious  perils,  inactive  while  he  was 
present,  would  threaten  his  movement  when  he  was  gone.  So  long 
as  Jesus  was  with  his  body  of  followers,  it  was  always  open  to  them 
to  locate  in  the  future  of  his  life  and  work  that  which  was  lacking  in 
the  present  in  the  fulfilment  of  messianic  expectation.  This  they  con- 
stantly did,  finding  in  his  prospective  arrival  at  Jerusalem  the  time 
of  worthy  messianic  activities.  But  how  would  it  be  after  he  was 
gone — and  gone  without  expected  and  normal  messianic  vindication  ? 
This  was  a  serious  question  whatever  the  form  of  future  circumstances, 
even  with  those  most  favorable  to  the  nurturing  of  the  new  faith  of  the 
disciples.  But  with  what  gravity  that  future  must  have  been  viewed 
by  Jesus  when  his  vision  presented  to  him  his  disciples  as  moving  in 

I  Chap,  ii,  "The  Destruction  of  Jerusalem." 


THE  RISE  OF  MESSIANIC  CLAIMANTS  125 

the  midst  of  persecutions  of  the  most  drastic  kind,  in  the  midst  of 
national  distresses  calculated  to  prove  a  test  to  the  most  steadfast  and 
heroic  souls  among  the  Jews.  What  a  time  for  the  propagation  by 
his  disciples  of  a  movement  which  should  profess  to  give  answer  to 
precisely  those  theocratic  problems  about  which  all  this  national 
desperation  centered !  Adherence  to  an  inactive  Messiah  of  the  past 
during  days  in  which  the  sorest  persecutions  are  being  suffered,  dur- 
ing days  in  which  the  national  life  is  in  the  balance !  Then,  if  ever, 
the  disciples  of  Jesus  will  revert  to  the  old  form  of  their  messianic 
hope.  Then,  if  ever,  they  will  long  for  some  display  of  messianic 
presence  and  power  more  in  accord  with  that  popular  contemporary 
hope  to  which  they  were  once  attached.  Then,  if  ever,  they  will  feel 
the  weakness  of  their  apologetic  for  Jesus  as  the  Messiah.  Then,  if 
ever,  their  hearts  will  cry  out,  with  a  touch  of  deep  despair  and  dis- 
appointment, for  one  day  of  the  rule  of  a  Messiah  such  as  they  once 
dreamed  of,  such  as  many  of  their  contemporaries  are  expecting, 
such  as  seems  called  for  by  the  national  crisis,  but  such  as  Jesus  of 
Nazareth  has  not  proved  himself  to  be.  It  is  to  this  prospective 
peril,  clearly  foreseen  and  strongly  feh  by  Jesus,  that  he  makes  refer- 
ence in  his  words  to  his  disciples:  "Days  will  come,  when  ye  shall 
desire  to  see  one  of  the  days  of  the  Son  of  man,  and  ye  shall  not 
see  it."' 

By  these  plain  words,  spoken  while  he  was  yet  with  them,  Jesus 
does  all  that  may  be  done  in  advance  to  fortify  his  disciples  against 
that  peril  to  the  movement  which  future  persecutions  and  the  events 
leading  to  the  destruction  of  Jerusalem  are  certain  to  beget.  And 
this  forecast  serves  in  a  double  way  as  a  guard.  It  fortifies  by  its 
recognition  and  mention  beforehand  of  the  danger,  and  again 
by  the  explicitness,  even  bluntness,  of  the  assertion  that  all  such 
desire  in  those  days  is  vain — "ye  shall  not  see  it."  By  these  words 
the  disciples  were  made  ready,  so  far  as  possible,  to  hold  fast  in 
the  days  of  severest  persecution,  in  the  days  of  most  extreme 
national  peril,  to  the  messianic  ideals  imparted  to  them  by  Jesus; 
to  hold  out  against  the  tendency,  natural  and  inevitable,  toward  the 
longing  and  the  hope  for  messianic  intervention  of  a  supramundane 
kind. 

I  Luke  17:22. 


126  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

§4.    A  Grave  Peril  to  the  Disciples  in  the  Future — 
THE  Rise  of  Messianic  Claimants 

For  the  mind  of  Jesus,  then,  the  near  future  was  viewed  in  a  double 
aspect.  He  saw  it  as  holding  for  his  nation  certain  disaster;  he  saw 
it  as  holding  for  his  disciples  possible  disaster.  And,  similarly,  the 
most  active  and  vital  factor  in  the  near  future  of  his  people's  hfe  in 
Palestine,  as  he  saw  it,  namely,  Zealotism,  had  for  his  vision  a  double 
significance.  As  to  the  nation  as  a  whole,  it  was  Zealotism  that  was 
to  lead  it  to  its  ruin.'  But  what  was  the  thought  of  Jesus  as  to  the 
effect  of  the  Zealot  movement  upon  his  own  movement  in  the  years 
during  which  both  would  move  side  by  side  ?  It  could  not  be  sup- 
posed by  Jesus  that  a  national  messianic  movement  of  such  intensity 
and  power  as  could  suffice  to  carry  the  nation  to  a  bitterly  contested 
end  would  be  without  appreciable  inner  effect  upon  the  movement 
represented  by  his  disciples.  Outwardly,  the  results  of  Zealotism,  as 
felt  by  the  disciples  in  the  form  of  a  distracted  social  environment, 
would  lead  to  a  yearning  after  a  Messiah  of  present  activity  and  of 
social  power.  But  what  effect  would  the  inner  ideals  and  motive 
forces  of  Zealotism  produce  upon  the  disciples?  In  the  degree  in 
which  the  Zealot  propaganda  at  any  given  period  might  place  empha- 
sis upon  the  more  material  or  political  elements  in  its  programme,  it 
would  move  away  from  the  distinctive  message  which  was  to  be 
heralded  by  the  disciples  of  Jesus.  At  such  periods,  therefore,  it 
would  prove  no  serious  peril  to  the  inner  life  of  the  society  of  Jesus, 
especially  so  long  as  its  activities  were  being  crowned  with  success 
and  the  days  of  defeat  and  distress  still  lay  in  the  future.  But  it 
would  be  very  different  at  times  when  the  religious  emphasis  in  Zealot- 
ism was  uppermost,  at  times  when  the  sole  or  the  dominating  power 
in  the  movement  would  reside  in  the  appeal  to  the  messianic  hope. 
And  this  latter  emphasis  was  certain  to  be  most  closely  associated  with 
those  periods  when  success  was  wanting,  when  failure  threatened, 
periods  when  the  Zealots  turned  away  from  prowess  to  a  more  tran- 
scendent form  of  aid  to  their  ends.  At  such  times,  Zealotism  would 
draw  nearer,  in  its  central  appeal,  to  the  contemporary  movement 
represented  in  the  disciples,  and  so  would  bear  in  itself  a  peril  to  the 
community  of  Jesus.     So  long  as  Zealotism,  in  its  pushing  forward 

•  Chap,  ii,  "The  Destruction  of  Jerusalem,"  §§8-ii. 


THE  RISE  OF  MESSIANIC  CLAIMANTS  127 

of  the  messianic  expectation,  kept  the  minds  of  its  adherents  upon 
some  unknown  Messiah  of  the  future,  its  influence  could  not  be  large 
upon  that  body  of  men  who  had  the  conviction  that  the  Messiah  had 
already  come  in  Jesus.  But  Zealotism  did  not  win  its  adherents 
and  make  its  great  advances  by  an  indefinitely  deferred  hope.  The 
emergence  of  powerful  and  commanding  persons,  especially  at  crises 
in  the  history  of  Zealotism,  was  the  occasion  for  the  transmutation 
of  hope  into  supposed  realization.  In  days  when  the  breath  of  the 
nation's  life  was  the  messianic  hope,  it  needed  only  that  the  individual 
rise  perceptibly  above  the  level  of  the  multitude  to  occasion  the  central- 
ization in  him  of  that  national  hope.  That  this  inevitable  trend  of 
Zealotism  had  manifested  itself  more  than  once  during  the  life  of 
Jesus  cannot  be  doubted.  Aside  from  those  popular  messianic 
interpretations  which  centered  in  Jesus,  and  of  which  the  gospels  give 
clear  indication,  the  period  of  his  lifetime  was  notable  as  that  of  the 
rise  and  rapid  growth  of  Zealotism.  It  may  be  concluded  with  con- 
fidence, in  the  light  of  the  experiences  of  Jesus  and  of  the  subsequent 
history  of  the  Zealot  movement,  that  messianic  values  were  more  than 
once  attached  to  Zealot  leaders  between  the  time  of  the  birth  and  of 
the  death  of  Jesus.  Had  Josephus  not  been  a  pensioner  of  Roman 
emperors,  his  account  of  Judas  of  Galilee,  the  founder  of  Zealotism 
(a.  d.  6  or  7)  would  show  more  truthfully  and  adequately  the  relation 
of  his  sect  to  messianism,  and  the  messianic  claims  and  values  attached 
to  the  founder  himself.  As  to  this  phase  of  the  significance  of  Judas 
and  his  movement,  the  author  of  Acts  has  transmitted  the  more 
illuminating  account.  By  recording  Gamahel  as  placing  the  agita- 
tion under  Judas  of  Galilee  in  the  same  category  with  that  caused  by 
Jesus  of  Galilee,  he  has  apparently  stamped  it  as  a  messianic  move- 
ment.' Were  we  in  possession  of  the  history  of  Zealotism  during 
those  seventeen  years  within  Jesus'  Hfetime  of  which  Josephus  tells  us 
practically  nothing  (a.  d.  9-26),  we  should,  doubtless,  have  the  record 
of  more  than  one  other  personahzing  of  the  messianic  hope  in  a 
dominant  character.  => 

That  which  Jesus  observed  of  Zealot  messianic  tendencies  while  he 

'  Acts  5:33-39. 

2  For  a  history  of  the  growth  of  this  tendency  from  the  death  of   Jesus  to  the 
destruction  of  Jeruslaem,  see  chap,  iv,  §6. 


128  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

was  with  his  disciples,  he  was  well  assured  would  continue  and  be 
aggravated  in  the  years  to  come.  As  the  contest  with  Rome  became 
closer  and  fiercer,  the  religious  element  would  receive  heavier  empha- 
sis; as  the  despair  of  defeat  deepened,  the  necessity  and  opportunity 
for  messianic  claims  would  be  enlarged.  It  is  from  a  mind  which 
has  taken  recognition  of  current  messianic  tendencies,  which  has 
read  the  future  in  the  present,  which,  above  all,  is  concerned  for  the 
life  of  his  society  in  that  future  of  messianic  uprisings  that  the  prophecy 
and  exhortation  is  expressed:  "And  they  shall  say  to  you,  Lo,  there! 
Lo,  here!  go  not  away,  nor  follow  after  them.'" 

§5.     Resultant  State  of  the  Disciples,  and  Consequent 
Demand  for  a  Constructive  Statement  by  Jesus 

Some  serious  and  sustained  effort  of  the  historical  imagination  is 
demanded,  some  sympathetic  attempt  at  the  adjustment  of  historical 
perspective  is  imperative,  if  one  would  attain  to  an  adequate  appre- 
hension of  the  messianic  content  of  the  disciples'  minds  after  Jesus 
had  thus  brought  before  them  so  much  that  had  a  future  reference. 
Not  that  for  them,  in  the  present  at  least,  the  prohibition  of  attach- 
ment to  future  messianic  claimants  presented  itself  as  a  prospective 
deprivation.  Jesus  sufficed  in  that  hour,  and  they  had  believed  that 
he  had  a  future.  Of  more  significance  to  them  was  it,  that  he  had 
said  that  all  desire  of  theirs,  in  certain  trying  days  that  were  to  come, 
for  a  day  of  the  Messiah,  was  unwarranted  and  futile — "  Ye  shall  not 
see  it:' 

Whatever  the  limitations  of  vision  which  had  marked  the  disciples 
previous  to  Jesus'  final  arrival  at  Jerusalem,  it  may  be  beheved  that 
they  had  come  to  some  degree  of  reahzation  that  Jesus  was  soon  to  be 
separated  from  them.  With  the  dawTi  of  that  consciousness  would 
come  a  flood  of  questions  touching  the  future.  Present  with  them, 
and  regarded  as  about  to  attain,  Jesus  was  intelligible  as  Messiah — a 
Messiah  with  a  future.  But,  when  once  place  is  given  to  the  behef  that 
he  is  about  to  leave,  then  problems  of  magnitude  and  gravity  rise  and 
clamor  for  solution.  The  whole  ground  on  which  rests  the  messianic 
interpretation  of  him  by  his  disciples  quakes.     The  main  supports, 

'  Luke  17:23. 


THE  RISE  OF  MESSIANIC  CLAIMANTS  129 

the  only  stable  supports,  for  their  faith  in  him  were  grounded  in  what 
they  believed  lay  in  the  very  near  future ;  these  were  being  undermined 
by  the  closer-pressing  evidences  of  the  proximity  of  his  death.  Faith 
grounded  thus  must  either  die  in  his  death,  or  it  must  be  transferred 
beyond  his  death  and  there  find  basis  for  its  activity.  Outside  these 
alternatives  for  their  present  faith,  there  is  another  solution  of  the 
problem,  namely,  so  to  correct  their  ideas  that  the  objects  of  hope 
are  found  to  be  fully  realized  in  the  present.  In  the  case  of  Jesus, 
dealing  with  the  body  of  men  to  whom  he  was  addressing  himself, 
men  dominated  by  rigid  preconceptions  as  to  the  work  of  the 
Messiah,  the  last-suggested  solution  would  impose  a  Herculean  task, 
a  task  which  must  be  pronounced  practically  impossible.  The  limit 
of  the  capacity  of  men  for  new  and  unwelcome  truth,  and  the  necessity 
which  this  places  upon  the  bearer  of  that  truth  for  some  approxima- 
tion to  the  standpoint  of  his  hearers,  for  some  attempt  to  throw  into 
old  forms  a  new  concept  even  at  the  expense  of  precision  and  finahty, 
must  be  had  in  mind  in  any  examination  of  what  Jesus  had  to  say 
when  he  was  in  the  presence  of  the  most  stubborn  of  contemporary 
expectations.  Of  quite  as  much  importance  is  it  to  recognize,  that  by 
the  very  vigor  of  his  negation  of  views  held  by  his  disciples  he  was 
obligated  to  fashion  some  positive  statement.  He  had  warned  them 
against  the  attachment  of  themselves  to  any  messianic  claimants  of 
the  future,  against  the  false  step  of  seeking  to  find  in  any  new  mes- 
sianic movement  a  more  concrete  realization  of  their  expectations. 
He  had  forecast  their  ardent  desire  for  a  day  of  the  Son  of  man,  but 
had  asserted  that  the  desire  would  remain  unsatisfied  in  its  ardency 
by  any  fulfilment — "  Ye  shall  not  see  it.''' 

§6.     A  Positive  Statement  from  Jesus  as  to  the  Future 

Has  Jesus  no  outline  of  the  future  ?  Can  he  offer  no  substitute  for 
the  persistent  form  of  the  national  hope  ?  Will  he  make  no  conces- 
sions to  the  natural  and  normal  demand  of  the  Jewish  mind  for  some 
"Day"?  Is  there  absent  from  his  consciousness  all  sense  of  the 
universal  human  demand  for  consummation  and  chmax  in  the 
order  of  the  universe  ?  The  situation  is  critical,  the  demand  scarcely 
short  of  imperative.     He  will  make  concession: 


I30  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

The  Day  of  the  Sox  of  Man 

I :  I     As  the  lightning, 

when  it  Hghteneth  out  of  the  one     part  under  the  heaven, 
shineth      unto    the  other  part  under        heaven ; 
so  shall  the  Son  of  man  be  in  his  day. 
1:2     As  it  came  to  pass  in  the  days  of  Noah, 

even  so  shall  it  be  also  in  the  days  of  the  Son  of  man. 

They  ate,  they  drank,  they  married,  they  were  given  in  marriage,  until 
the  day  that   Noah   entered  into   the  ark,  and  the  flood  came,  and 
destroyed  them  all. 
1 : 3     Likewise  even  as  it  came  to  pass  in  the  days  of  Lot ; 

they  ate,  they  drank,  they  bought,  they  sold,  they  planted,  they  builded; 
but  in  the  day  that  Lot  went  out  from  Sodom  it  rained  fire  and  brim- 
stone from  heaven,  and  destroyed  them  all: 
After  the  same  manner  shall  it  be  in  the  day  that  the  Son  of  man  is  revealed. 
2:1     In  that  day, 

he  which  shall  be  on  the  housetop, 

and  his  goods  in  the  house,  let  him  not  go  down  to  take  them  away : 
and  let 
him  that  is  in  the  field 

hkewise  not  return  back. 
Remember  Lot's  wife. 
2:2     In  that  night 

there  shall  be  two  men  on  one  bed; 

the  one  shall  be  taken,  and  the  other  shall  be  left: 
there  shall  be  two  women  grinding  together; 

the  one  shall  be  taken,  and  the  other  shall  be  left. 
And  they  answering  say  imto  him. 

Where,  Lord  ? 
And  he  said  unto  them. 

Where  the  body  is,  thither  will  the  vultures  also  be  gathered  together.' 

I  Luke  17:24-37.  It  will  be  observed  that,  in  the  above  citation  of  this  para- 
graph, vss.  25  and  33  have  been  omitted.  Certain  reasons  for  eliminating  them  were 
suggested  on  pp.  65,  66.  These  may  now  be  recalled  and  supplemented  by  others.  It 
may  be  said  in  general,  that  these  verses  form  obvious  interruptions  to  the  movement  of 
the  clearly  unified  thought  of  the  paragraph,  and  therefore  are  called  in  question  as  origi- 
nal parts  of  this  portrayal.  Both  are  found  in  other,  more  appropriate  contexts.  In  par- 
ticular, as  to  vs.  33:  (i)  The  introduction  of  the  verse  at  this  point  seems  to  be  due  to 
its  reference  to  the  saving  and  the  losing  of  life,  a  subject  that  is  treated  in  vss.  31,  32. 
{2,  The  connection  in  thought  between  vss.  31  and  32,  and  vs.  33  is  apparently  super- 
ficial only,  for  the  saying  of  Jesus  in  vs.  ^;i  surely  strikes  far  deeper  than  loss  of  the 
life  of  the  body  such  as  is  referred  to  in  a  vague  way  by  vss.  31,  32.  (3)  The  pro- 
found saying  of  Jesus  in  vs.  ^^  was  so  easily  remembered  and  so  quotable  in  isolation 


THE  RISE  OF  MESSIANIC  CLAIMANTS  131 

§7.    The  Single  Theme  and  Its  Relation  to  "the  Day 
OF  Jehovah" 

There  is  no  confusion  of  theme  here,  no  departure  from  a  direct 
and  exclusive  treatment  of  one  subject.  The  mind  is  led  into  a 
vast,  obscure  region;  but  the  mystery  of  it  is  not  intensified  by  variety 
of  terms.  Jesus  here  gives  expression  to  his  thought  about  "The 
Day  of  the  Son  of  man"— nothing  else.  There  is  no  introduction  of 
any  other  phrases  from  the  range  of  eschatological  vocabulary.  By 
this  steadfast  explication  of  the  content  of  one  term,  and  one  term  only, 
he  rebukes  blurred  thought  in  a  region  where,  at  the  best,  clear  vision 
is  difficult.  He  does  not  concern  himself  with  some  offshoot  from 
the  original  idea  of  "the  day;"  he  goes  back  to  a  primal  term.  He 
does  not  give  his  thought  to  some  subsidiary  phase  of  the  day,  some 
necessary  complement  of  it,  but  dehneates  the  day  itself.  The  term 
was  old.  "The  day  of  Jehovah"  had  been  central  in  his  people's 
thought  for  centuries.  "The  day  of  the  Son  of  man"  was  "the  day 
of  Jehovah"  rephrased  to  fit  the  later  increase  of  emphasis,  in  the 
national  thought,  upon  the  place  of  an  anointed  representative  of 
Jehovah.    Wherever  the  figure  of  the  Messiah  loomed  into  significance 

that  it  was  likelv  to  find  points  of  attachment  which  cannot  be  historically  justified. 
(4)  The  reporters  of  the  words  of  Jesus,  influenced  doubtless  by  the  early  persecution 
experiences  of  the  disciples,  tended  to  a  physical  interpretation  of  this  saying  wherever 
it  appeared.  Aside  from  its  insertion  in  the  present  passage,  there  is  a  notable  mstance 
of  such  interpretation  in  Mark  8 : 34-9:  i,  o"  which  see  pp.  79-82.  But  this  physical 
interpretation  is  a  serious  reduction  of  the  content  of  Jesus'  words  in  both  passages. 
As  to  the  omission  above  of  Luke  17:25,  in  particular:  (i)  It  stands  between  similar 
members  in  the  description  of  the  "day"  in  a  way  so  obvious  as  to  mark  it  as  highly 
inappropriate  to  this  place.  (2)  Its  verbal  form  is  such  as  relates  it  in  origin  to  a  sim- 
ilar form  used  on  more  fitting  occasions  (Mark  8:31;  9:3^;  to:  33)-  (3)  It  attaches  the 
features  of  the  "day"  to  Jesus  in  a  way  not  justified  by  the  impersonal  attitude  of 
Jesus  throughout  this  sketch.  (4)  Its  content  is  such  that  its  being  placed  here  as  the 
result  of  actual  historv  is  natural.  (5)  It  assumes  on  the  part  of  Jesus  a  defimte  mes- 
sianic interpretation  of  himself  to  his  disciples-something  exceedingly  rare  in  his 
career  (6)  The  words  are  inappropriate  if  this  discourse  was  spoken  in  the  last  hours, 
as  is  hinted  bv  certain  evidence  already  noted  (chap,  i),  for  rejection  had  already  taken 
place,  and  the  prospective  suffering  was  in  some  measure  apprehended  by  the  disciples. 
Thesi  two  verses  do  not  appear  in  Matthew  at  the  place  where  he  uses  the  body  of  this 
paragraph,  that  is,  in  the  farewell  discourse  (Matt.  24:26-27,  37-41)-  (7)  It  is  ap- 
parently an  endeavor  to  bring  "his  day"  into  close  sequence  with  his  rejection  and 
suffering.  But  this  Jesus  has  negatived,  it  seems,  within  this  discourse  by  his  words, 
"Ye  shall  not  see  it." 


132  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

in  the  thought  upon  the  future,  there  "the  day  of  Jehovah"  would 
tend  to  recede  in  favor  of  "the  day  of  Messiah"  or  "the  day  of  the 
Son  of  man."  Hence  the  sketch  given  by  Jesus  here  might  be  cor- 
rectly designated  as  an  exposition  of  his  conception  of  "  the  day  of 
Jehovah."  There  is  no  personal  actor  standing  in  the  foreground, 
the  center  of  the  movement.  The  substitution  of  "Son  of  man" 
for  "Jehovah"  simply  meets  the  fact  that  in  his  time,  and  espe- 
cially for  the  group  of  men  he  was  now  addressing,  the  religious 
hope  had  shifted  from  the  direct  action  of  Jehovah  to  that  of  his 
human  representative.  Sharply  to  recognize  that  Jesus  here  deals 
with  a  single  theme,  and  with  that  theme  by  a  title  which  places  him 
in  Hne  with  his  people's  ancient  thought  as  currently  expressed,  is  the 
first  step  toward  an  adequate  exphcation  and  correct  appreciation  of 
his  own  thought. 

§8.    The  Simplicity  of  Jesus'  Thought  about  "the  Day" — 
THE  Thought  Examined 

The  dominant  impression  made  by  Jesus'  exposition  of  his  thought 
about  "the  day"  is  that  of  the  extreme  simphcity  of  the  ideas  ex- 
pressed.    These  may  all  be  compassed  by  a  few  words : 

I :  I  The  day  will  be  characterized  by  suddenness  of  appearance 
and  brevity  of  duration,  that  is,  by  instantaneousness.  It  will  come 
without  preceding  indications;  and  will  be  realized  not  as  a  process, 
but  as  an  event. 

1 : 2  The  day  will  come  in  the  midst  of  the  normal  movements  of 
human  life.  It  will  come  suddenly  and  completely  within  the  limits 
of  a  brief  space  of  time.  It  will  come  preceded  by  no  advance  sug- 
gestions of  its  arrival,  except  such  as  are  exhibited  in  the  words  and 
activities  of  those  who  believe  in  its  coming. 

1:3  Repetition  of  the  ideas  in  1:2. 

2:1  All  of  destiny  that  the  day  holds  for  men  is  determined  and 
allotted  so  quickly  that  no  human  movement  may  take  place  between 
its  dawn  and  its  setting,  its  coming  and  its  going.  It  is  not  so  much 
a  "day"  as  a  flash  of  time  within  a  day. 

2:2  The  meaning  and  significance  of  the  day,  its  occasion  and 
purpose,  consist  in  the  fact  that  it  is  the  period  of  the  apportionment 


THE  RISE  OF  MESSIANIC  CLAIMANTS  I33 

to  men  of  their  destiny.     From  this  point  their  ways  diverge,  for  "  the 
one  shall  be  taken,  and  the  other  shall  be  left." 

So  simple  and  so  few  are  the  ideas  about  " the  day"  to  which  Jesus 
gives  expression  here,  that  any  restatement  of  them  seems  like  an  elabo- 
ration or  enlargement.  Certainly  the  attempted  restatement  tends  to 
err  on  the  side  of  unwarranted  expansion  rather  than  exclusion.  By 
Suddenness,  Unexpectedness,  Brevity  of  Duration,  Largeness  of 
Significance  to  Mankind— by  these  few  words  "the  day,"  as  Jesus 
viewed  it,  may  be  described. 

§9.    The  Foremost  Question  Raised  by  the  Sketch 
FROM  Jesus 

The  mind  of  the  disciples  fastened  at  once  upon  that  phase  of 
Jesus'  description  which  was  most  impressively  foreign  to  their  own 
ideas.  "The  one  shall  be  taken''— hy  this  there  was  opened  to  them 
a  new  vista  into  the  future.  The  day  of  the  Messiah  was  not,  then,  to 
usher  in  the  new  and  more  glorious  era  of  Israel's  history  in  Palestine. 
It  was  not,  then,  to  begin  the  period  of  the  dominance  of  a  new 
Jerusalem.  "The  one  shall  be  taken''— not,  then,  left  to  enjoy  the 
supposed  felicities  of  the  expected  age  of  the  Messiah  on  the  earth. 
This  is  an  apparent  reversal  of  beliefs,  a  denial  of  hopes.  This 
seems  to  bring  the  day  without  the  fruits  of  the  day.  "  The  one  shall 
he  taken"— \xd\  then,  if  taken,  taken  where?  This  is  the  natural 
and  immediate  question:  "And  they  answering  say  unto  him, 
Where,  Lord?"  But  for  Jesus  to  have  gone  one  step  farther  in 
dramatization  would  have  meant  to  enter  the  forbidden,  if  not, 
indeed,  the  unknown  or,  at  least,  unsketchable  region.  "  And  he  said 
unto  them.  Where  the  body  is,  thither  will  the  vultures  also  be 
gathered  together" — that  is  to  say.  They  will  be  taken  to  a  region 
appropriate  to  their  essential  nature. 

§10.    Negative  Aspects  of  Jesus'  Portrayal  of  "the  Day" 

This  portrayal  by  Jesus  of  "the  day  of  the  Son  of  man"  is  quite  as 
remarkable  in  its  negative  as  in  its  positive  side.  The  vast  area  of 
thought  centering  about  that  day,  as  developed  by  the  speculation  of 
men,  into  which  Jesus  does  not  enter  at  all,  exhibits  by  contrast  in 
an  impressive  way  the  restraint  of  Jesus.     The  absence  of  all  that  is 


134  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

spectacular  is  notable;  it  is  not  even  dramatic  in  the  sense  of  making 
an  appeal  to  the  eye,  and  as  having  in  it  shifting  scenes.  If  it  is  a 
drama,  it  is  begun  and  completed  in  a  single  momentan^  act  with  no 
scenes.  Yet  it  alone  occupies  the  stage,  and  it  is  not  preceded  by 
minor,  monitory  plays.  Again,  if  it  is  a  drama,  it  is  without  a  con- 
spicuous central  figure  in  action;  the  day  centers  about  a  person  in 
that  it  is  his  day,  but  it  is  the  fates  of  the  day  for  men,  not  that  person, 
which  emerge  in  the  movement.  The  dispensation  of  destiny  in  that 
day  is  not  the  arrival  at  justice,  but  the  administration  of  it.  There  is 
no  exhortation  to  men  to  have  a  sharp  lookout  for  the  day;  that  is 
vain—"  ye  shall  not  see  it. "  There  is  an  entire  absence  of  time  indi- 
cation, except  this  negation  of  all  desiring  and  looking  for  it  on  the 
part  of  the  generation  to  whom  Jesus  addresses  his  words.  By  his 
omissions  Jesus  has  contributed  quite  as  much  to  a  true  knowledge 
of  the  day  as  by  his  assertions. 

§11.  Standpoint  from  Which  the  Positive  Aspects  of  Jesus' 
Sketch  Must  Be  Viewed — an  Effort  at  Contrasts 
It  must  be  held  steadily  in  mind  that  the  assertions  about  "  the  day" 
are  drawn  from  Jesus  by  the  needs  of  a  critical  hour,  and  are  formu- 
lated as  the  direct  offset  to  a  definite  body  of  convictions  entertained 
by  his  hearers  of  the  hour.  Jesus  does  not  sketch  " the  day"  that  the 
disciples'  knowledge  of  the  future  may  be  larger  and  more  precise. 
He  is  concerned  at  this  time  to  solve  the  practical  problem  of  opposing 
to  a  rigidly  entertained  conception  of  "  the  day"  some  other  conception 
which  will  make  the  near  future  of  his  society  more  secure.  The 
members  of  that  society  beheve  in  a  "day"  which  shall  have  both  its 
reahzation  and  the  resting-place  of  its  results  upon  earth.  They  look 
to  a  "day"  which  will  bring  social  regeneration  and  political  freedom. 
When  Jesus  has  gone,  the  Zealot  movement  will  intervene  to  promise 
these.  The  security  of  the  society  of  Jesus  hes,  therefore,  in  the 
present  uprooting  of  this  false  expectation,  and  the  implanting  of  a 
new  idea  of  the  nature  of  "  the  day."  This  can  be  accomplished  only 
by  heroic  measures,  and  it  is  to  these  that  Jesus  gives  himself 
in  his  sketch  of  "the  day."  The  demands  of  the  hour  upon  Jesus 
must  be  held  in  mind  by  the  interpreter  of  Jesus.  His  sketch,  then,  is 
not  so  much  one  of  ])recision  as  of  corrective  power.     To  the  idea  of  a 


THE  RISE  OF  MESSIANIC  CLAIMANTS  135 

"day"  brought  in  by  a  long  process  of  social  upheaval  and  j)olilical 
struggle,  he  opposes  a  "day"  which  is  "as  the  lightning."  In  the 
place  of  a  "day"  which  comes  as  a  relief  to  a  disturbed  society,  he 
puts  a  "day"  which  falls  upon  men  while  life  is  moving  in  a  normal 
way.  He  does  not  view  the  "day"  as  one  given  over  to  regenerative 
adjustment,  but  as  one  in  which  no  change  of  state  will  be  possible. 
For  him  it  is  not  a  day  of  separation  followed  by  the  destruction  of  the 
unrighteous,  but  of  separation  effected  by  the  transportation  of  the 
righteous.  From  its  nature,  as  defined  by  him,  it  is  seen  to  be  not  a 
product  of  human  activity  on  earth,  but  one  having  its  initiative  in 
the  heaven.  To  the  idea  of  a  social,  pohtical,  locahzed  result  of  the 
"day,"  he  opposes  that  which  is  supramundane  and  without  defined 
locality.  He  would  have  the  disciples  think  of  the  "day"  not  as  a 
panacea  for  their  future  distresses,  but  as  an  occasion  of  determinative 
significance  in  the  drama  of  the  universe.  In  place  of  the  attitude 
which  is  ever  on  the  lookout  for  indications  of  the  "day,"  and  ever 
receptive  to  those  who  are  claimants  of  the  power  to  bring  it  in,  he 
would  substitute  that  large  conception  of  the  "day"  which  begets 
incredulity  toward  any  time-defined  programme.  By  these  and 
other  phases  of  his  contrast,  Jesus  makes  his  sketch  of  the  "day"  to 
be  one  of  corrective  power  for  the  disciples  to  whom  he  addresses  it. 
At  the  same  time,  it  stands  as  one  of  suggestion,  though,  by  the 
nature  of  its  origin,  not  one  of  absolute  precision  or  ultimate  defini- 
tion for  all  men.' 

I  These  reflections  upon  Luke  17:22-37  might  be  correctly  given  as  their  title  sim- 
ply the  phrase,  "The  Rise  of  Messianic  Claimants,"  though  in  large  part  the  study 
has  centered  about  "The  Day  of  the  Son  of  Man."  For  had  Jesus  not  felt  it  neces- 
sary to  fortify  his  disciples  against  Zealotism  in  its  future  sure  developments,  and 
especially  in  regard  to  the  effects  upon  the  disciples  of  the  unbearable  social  and  politi- 
cal environment  it  would  create,  it  may  be  conjectured  that  he  would  never  have 
depicted  "the  day  of  the  Son  of  man" — a  portrayal  taking  its  features  from  the  demand 
upon  Jesus  for  vivid  and  powerful  contrast  to  the  Zealot  form  of  messianic  hope. 


CHAPTER  IV 

THE   FINAL  DISCOURSE   OF   JESUS   ON  THE   FUTURE 

§  I.  The  Occasion,  Time,  and  Report  of  the  Discourse 

§  2.  Influences  Affecting  the  Sayings  of  Jesus  about  the  Future 

§  3.  The  Opening  Forecast  and  the  Resultant  Question 

§  4.  The  Persecution  of  the  Disciples 

§  5.  The  Destruction  of  Jerusalem 

§  6.  The  Rise  of  Messianic  Claimants 

§  7.  Events  before  the  Siege  of  Jerusalem 

§  8.  The  Day  of  the  Son  of  Man 

§  9.  The  Time  of  the  Events 

§10.  Exhortation  in  the  Final  Discourse 

§11.  The  Mission  of  the  Disciples 

§12.  Reconstruction  of  the  Final  Discourse 


CHAPTER  IV 
THE   FINAL  DISCOURSE   OF   JESUS   ON   THE   FUTURE 
§1.    The  Occasion,  Time,  and  Report  of  the  Discourse 
There  is  no  more  striking  phenomenon  in  document  MK  than 
the  fact  that  within  that  document  the  one  discourse  of  Jesus  which 
is  reported  at  great  length  is  that  which  deals  with  the  future,  MK 
chap.  13.     On  the  evidence  of  document  MK  there  seems  to  be 
necessary  either  the  conclusion  that  Jesus  spoke  with  fulness  on  no 
other  theme,  or  that  this  theme  had  an  interest,  for  those  who  framed 
the  document  MK,  so  much  more  intense  than  any  other  subject 
in  the  teaching  of  Jesus  that  everything  else  became  secondary  in 
their  memory  and  in  their  oral  and  written  report  of  that  teaching. 
It  is  not  unnatural  that  the  words  of  Jesus  which  formed  a  forecast 
of  events,  especially  those  events  falhng  within  the  hfetime  of  his 
hearers,  should  be  treasured  from  the  first,  should  be  most  often  re- 
peated,' and  should  finally  constitute  one  of  the  fullest  reports  in  a 
document  which,  on  the  whole,  is  devoted  primarily  to  the  narration 
of  events.     In  the  period  in  which  the  gospel  tradition  was  taking 
fixed  form,  no  part  of  it  would  have  so  Hvely  an  interest  for  the  mem- 
bers of  the  early  community  as  that  which  dealt  with  the  very  experi- 
ences through  which  they  were  passing.     And  these  experiences  of 
persecution,  tumult,  national  unheaval,  war,  and  impending  crisis 
are  precisely  those  portrayed  by  the  discourse  in  the  thirteenth  chap- 
ter of  document  MK. 

The  discourse  is  reported  in  document  MK  as  spoken  by  Jesus 
during  the  Passion  Week,  at  the  close  of  his  last  day  of  active  pubhc 
ministry.  The  occasion  of  the  discourse  was  some  questions  raised 
by  the  disciples  because  of  a  reference  by  Jesus  to  the  future  com- 
plete destruction  of  the  Temple.  The  remark  by  Jesus  was  entirely 
appropriate  to  the  time.  The  resulting  question  of  the  disciples  was 
a  natural  one.  That  Jesus  should  have  answered  at  some  length  is 
what  might  have  been  expected  in  view  of  his  prospective  separation 
from  his  disciples  within  a  few  hours.     At  no  previous  period  in  his 


137 


138  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

relations  with  them  had  his  disciples  been  as  ready  as  now  to  give  a 
receptive  hearing  to  any  word  from  him  about  the  future.  Indeed, 
as  to  the  graver  sides  of  the  future,  it  may  be  affirmed  that,  judging 
from  their  inability  to  take  Jesus'  sayings  about  his  death  seriously, 
they  would  have  given  no  heed  to  anything  Jesus  might  have  said 
previous  to  the  present — in  which  the  shadow  of  the  tragedy  hung 
over  them.  The  occasion  to  which  the  discourse  of  Jesus  on  the 
future  is  assigned  by  document  MK  is,  therefore,  the  most  fitting  in 
his  ministry. 

§2.    Influences  Affecting  the  Sayings  of  Jesus  about  the 
Future 

In  any  study  of  the  reported  sayings  of  Jesus  about  the  future,  the 
interpreter  cannot  too  often  remind  himself  that  he  is  dealing  with 
that  body  of  material  which  is  more  likely  to  have  suffered  modifica- 
tion in  the  course  of  transmission  than  anything  else  which  finds  a 
place  in  the  record  of  the  life  of  Jesus.  That  this  Hkehhood  is  a 
matter  of  fact  in  certain  parts  of  the  documents  seems  to  be  a  con- 
clusion suggested  by  studies  made  in  chap.  i.  But  ought  such  a  con- 
clusion to  be  expected  in  connection  with  a  study  of  the  thirteenth 
chapter  of  document  MK?  Because  of  the  fact  that  it  deals  with 
the  future,  independent  of  any  other  consideration,  it  was  open  to  the 
effects  of  time  and  varied  opinion  in  transmission.  But  when  to  this 
general  consideration  there  is  added  the  all-important  recognition 
that  this  discourse  deals,  for  the  most  part,  with  future  events  which 
were  to  fall  within  the  lifetime  of  the  generation  of  Jesus,  it  is  clear 
that  there  is  some  probability  of  more  or  less  modification  in  the  say- 
ings. For  they  were  "sayings,"  not  written  prophecies.  Even  had 
Jesus  given  them  literary  form,  the  history  of  interpolation  in  docu- 
ments exhibits  the  danger  to  which  they  would  have  been  subjected. 
Had  they  immediately  taken  written  form,  some  check  might  have 
been  given  to  modifications.  But  the  transmission  of  sayings  as  to 
the  future,  and  the  actual  unfolding  of  that  future,  went  on  side  by 
side.  It  seems  inevitable  that  the  latter  should  affect  the  former.  It 
seems  unavoidable  that  the  sayings  should  take  on  the  precision 
afforded  by  the  actual  experiences.  Further,  it  was  to  be  expected 
that,  during  the  fluid  period  of  the  sayings  of  Jesus  about  the  future, 


FINAL  DISCOURSE  OF  JESUS  ON  THE  FUTURE  I39 

they  would  take  on  phases  suited  to  the  solution  of  new  problems 
arising  during  that  period.  Whether,  as  a  matter  of  fact,  these 
natural  and  inevitable  tendencies  affected  the  report  of  this  discourse 
of  Jesus,  as  they  certainly  would  have  affected  the  forecast  of  any 
other  person,  may,  perhaps,  be  determined  by  a  close  examination  of 
the  discourse.     Such  is  the  purpose  of  the  present  study. 

§3.    The  Opening  Forecast  and  the  Resultant  Question 

Gospel  MT  24:1-3                    DocuiffiNx  MK  13:1-4  Gospel  LK  21:5-7 

A     And  Jesus  went  out  from  the    A     And  as  he  went  forth  out  of  the  A     An^d  as  some  spake  of  the  tem- 

temde    and  was  going  on  his      temple,  one  of  his  disciples  saith  pie,  how   it   was   adorned   with 

wS-;     and    hTs    disciples    came      unto  him.  Master,  behold,  what  goodly  stones  and  oflPerings, 
to  him  to  shew  him  the  buildings      manner  of  stones  and  what  man- 
of  the  temple.                                       ner  of  buildings ! 

B                          But  he  answered    B                              And  Jesus  said  B                                           ,..  .  °^ 

and  said  unto  them.  See  ye  not      unto  him,  Seest  thou  these  great  said,  As  for  these  tlnrigs  which  ye 

all  these  things  ?  verilv  I  say  unto      buildings?     there   shall   not    be  behod,  the  days   will  come    in 

vou   There  shall  not  be  left  here      left  here  one  stone  upon  another.  which  there  shall  not  be  left  here 

8ne  stone  upon  another,  that  shall      which  shaU  not  be  thrown  down.  one  stone  upon  another,  that  shall 

not  be  thrown  down.  not  be  thrown  down. 

C     And  as  he  sat  on  the  mount  of    C     And  as  he  sat  on  the  mount  C                         .             And   they 

Olives    the  disciples  came  unto      of  Olives  over  against  the  temple,  asked  him,  saying.  Master,  when 

him  privately,   saying.   Tell  us,       Peter  and  James  and  John  and  therefore  shall  these  things  be? 

whenshall  these  things  be?   and      Andrew    asked    him    privately,  and  what  i/iaW  6e  the  sign 
what  shall  be  the  sign                         Tell  us,  when  shall  these  things 
be?    and  what  shall  be  the  sign 

D  when  these  things  are  all  about  D                                              ^'hen 

to  be  accomplished  ?  these  things  are  about  to  come  to 
pass? 

E  of  thy  com- 

ing, and  of  the  end  of  the  world  ? 

The  opening  statement  from  Jesus,  in  portion  B,  does  not  go  be- 
yond the  destruction  of  Jerusalem;  indeed,  only  by  imphcation  does 
it  include  the  city  as  a  whole,  for  the  words  prophesy  only  the 
ruin  of  the  Temple.  The  question  of  the  disciples,  as  reported  by 
document  MK,  confines  itself  to  that  event  of  which  Jesus  had  spoken, 
and  asks  simply  when  and  how  the  ruin  of  the  Temple  is  to  be  effected. 
In  this  the  evangelist  Luke  closely  follows  his  document.  But 
Matthew  substitutes  for  "these  things,"  of  portion  D,  the  phrases,  "of 
thy  coming  (Trapoveria),  and  of  the  consummation  of  the  aeon,"  in 
portion  E.  He  is  concerned  to  represent  the  disciples  as  inquiring 
of  Jesus  for  a  complete  eschatological  programme.  It  may  not 
be  afhrmed  that  Jesus  did  not  give  such  a  programme  simply  because 
it  was  not  asked  for  by  his  hearers.  But  it  is  to  be  recalled  that 
"coming  {irapovaiay  is  credited  to  Jesus  in  this  discourse  only,  and 
that  its  three  appearances  here,  Matt.  24:27,  37,  39,  are  in  portions 
drawn  by  Matthew  from  document  P  §60,  where  the  phrase  of  Jesus 


I40  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

is  not  "coming  {irapovaia)  of  the  Son  of  man,"  but  "day  of  the  Son 
of  man."  The  former  is  a  Matthaean  term.^  Similarly,  the  phrase 
"  consummation  of  the  aeon"  is  peculiar  to  Matthew,  in  which  gospel 
it  occurs  four  other  times,  Matt.  13:39,  40,  49;  28:20,  three  of  which 
instances  are  in  the  exposition  of  two  parables  drawn  from  document 
M  §§156,  18.  These  expositions  are  among  the  striking  eschatologi- 
cal  features  which  so  singularly  characterize  that  document. '  Even 
were  it  certain  that  "coming  (Trapoi^o-ia)"  is  an  authentic  term  from 
Jesus,  given  at  some  point  in  this  discourse,  it  would  have  to  be  con- 
sidered whether  the  disciples  could  have  asked  about  its  time  before 
they  were  taught  to  expect  it  as  an  event  of  the  future.  It  will  hardly 
be  held  that  the  idea  of  some  "  coming  {irapovaia) "  formed  a  part  of 
their  present  conception  of  the  future  of  Jesus.  Every  indication 
that  the  gospels  give  of  their  hopes  seems  against  such  a  supposition. 
In  the  light  of  these  facts,  it  would  seem  that  portion  E  must  be  re- 
garded as  another  evidence  of  the  strong  eschatological  interest  of 
the  Gospel  of  Matthew.  The  notion  of  the  Two  Aeons  has  been 
seen  elsewhere  as  an  accretion  to  the  words  of  Jesus.^ 

§4.    The  Persecution  of  the  Disciples 

In  the  examination  of  the  discourse,  it  seems  best  to  give  considera- 
tion at  the  first  to  that  section  of  it  which  has  the  most  extensive 
gospel  testimony,  though  this  leads  to  a  departure  from  the  order  of 
the  discourse  as  now  recorded  in  document  MK.  That  section  is  the 
portion  dealing  with  the  persecution  of  the  disciples,  MK  13:9-13, 
which  Matthew  used  from  document  MK  in  his  construction  of  the 
discourse  on  the  mission  of  the  disciples,  Matt.  10:17-23,  and  again, 
in  part,  in  the  final  discourse.  Matt.  24:9-14.  Luke  used  it  once 
only  (Luke  21:12-19),  but  had  in  his  document  P  a  section  which  is 
closely  related  to  a  part  of  this  Markan  paragraph,  P§22  =  MKi3:ii. 
Thus  there  is  provided  for  this  body  of  sayings  about  persecution  a 
synoptic  testimony  unsurpassed  in  volume  by  that  on  any  other  sub- 
ject in  the  recorded  teaching  of  Jesus. 

'  For  Matthew  and  document  P  in  parallelism,  see  pp.  64-67. 
»  An  examination  of  these  expositions  is  made  on  pp.  226-35. 
3  See  p.  57,  paragraph  3,  and  p.  95,  paragraph  10. 


FINAL  DISCOURSE  OF  JESUS  ON  THE  FUTURE 


141 


Gospel  MT  10:17-2 
A  But  beware  of  men: 


Document  MK  13:0-13 
A     But  take  ye  heed  to 


B  Then  shall  they  de- 
liver you  up  unto  tribu- 
lation, and  shall  kill  you: 


yourselves 

B  for   B  for  they  shall 

they  will  deliver  you  up     deliver  you  up  to  coun 


to  councils,  and  in  their 
synagogues  they  will 
scourge  you;  yea  and 
before  governors  and 
kings  shall  ye  be  brought 
for  my  sake,  for  a  testi- 
mony to  them  and  to  the 
Gentiles. 


cils;  and  m  synagogues 
shall  ye  be  beaten;  and 
before  governors  and 
kings  shall  ye  stand  for 
my  sake,  for  a  testimony 
unto  them. 


Gospel  LK  21:12-19 


B  they  shall  lay 

their  hands  on  you,  and 
shall  persecute  you,  de- 
livering you  up  to  the 
synagogues  and  prisons, 
bringing  you  before 
kings  and  governors  for 
my  name's  sake.  It 
shall  turn  unto  you  for 
a  testimony. 


C  And  the 

gospel  must  first  be 
preached  unto  all  the 
nations. 


Document  P  §22 
D  And  when  they  bring 
you  before  the  syna- 
gogues, and  the  rulers, 
and  the  authorities,  be 
not  anxious  how  or  what 
ye  shall  answer,  or  what 
ye  shall  say:  for  the 
Holy  Spirit  shall  teach 
you  in  that  very  hour 
what  ye  ought  to  say. 


F  and  ye  shall  be  hated 
of  all  the  nations  for 
my  name's  sake. 

G  And 

then  shall  many  stum- 
ble, and  shall  deliver 
up  one  another,  and 
shall  hate  one  another. 
And  many  false  prophets 
shall  arise,  and  shall 
lead  many  astray.  And 
because  iniquity  shall  be 
multiplied,  the  love  of 
the  many  shall  wax  cold. 

H  But  he  that  endureth 
to  the  end,  the  same 
shall  be  saved. 


I  And  this 

gospel  of  the  kingdom 
shall  be  preached  in  the 
whole  world  for  a  testi- 
mony unto  all  the  na- 
tions; and  then  shall 
the  end  come. 


D  But  when  they 

deliver  you  up,  be  not 
anxious  how  or  what  ye 
shall  speak :  for  it  shall 
be  given  you  in  that 
hour  what  ye  shall 
speak.  lor  it  is  not  ye 
that  speak,  but  the  Spirit 
of  your  Father  that 
speaieth  in  you. 

E  And 

brother  shall  deliver  up 
brother  to  death,  and 
the  father  his  child:  and 
children  shall  rise  up 
against  parents,  and 
cause  them  to  be  put  to 
death. 

F  And  ye  shall  be 

hated  of  all  men  for  my 
name's  sake: 


D  And  when  they 

lead  you  to  judgement, 
and  deliver  you  up,  be 
not  anxious  beforehand 
what  ye  shall  speak:  but 
whatsoever  shall  be 
given  you  in  that  hour, 
that  speak  ye:  for  it  is 
not  ve  that  speak,  but 
the  Holy  Ghost. 

E  And 

brother  shall  deliver  up 
brother  to  death,  and 
the  father  his  child;  and 
children  shall  rise  up 
against  parents,  and 
cause  them  to  be  put  to 
death. 

F  And  ye  shall  be 

hated  of  all  men  for  my 
name's  sake: 


D  Setde    it 

therefore  in  your  hearts, 
not  to  meditate  before- 
hand how  to  answer: 
for  I  will  give  you  a 
mouth  and  wisdom, 
which  all  your  adver- 
saries shall  not  be  able 
to  withstand  or  to  gain- 
say. 

E  But  ye  shall  be  de- 

livered up  even  by 
parents,  and  brethren, 
and  kinsfolk,  and 
friends;  and  some  of 
you  shall  they  cause  to 
be  put  to  death. 

F  And  ye 

shall  be  hated  of  all  men 
for  my  name's  sake. 


but  he  that  H 


And 


that  endureth  to  the  end, 
the  same  shall  be  saved. 


I  But  when  they  perse- 
cute you  in  this  city, 
flee  into  the  next:  for 
verily  T  say  unto  you, 
Ye  shall  not  have  gone 
through  the  cities  of 
Israel,  till  the  Son  of 
man  be  come. 


endureth  to  the  end,  the 
same  shall  be  saved. 


not  a  hair  of  your  head 
shall  perish.  In  your 
patience  ye  shall  win 
your  souls. 


Not  only  do  document  MK,  gospel  LK,  and  gospel  MT  (tenth 
chapter)  record  a  succession  of  ideas  in  the  same  order,  idea  for  idea, 
and  in  closely  similar,  often  precisely  the  same,  language,  but  these 
ideas  form  a  unit;   they  have  a  single  theme;   they  are  closely  knit 


142  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

together.  To  the  accuracy  of  this  statement  there  is  a  single  excep- 
tion, the  portion  C.  This  verse  interrupts  very  seriously  the  course 
of  the  thought.  "And  the  gospel  must  first  be  preached  unto  all  the 
nations" — what  relation  does  that  bear  to  what  precedes  or  to  what 
follows?  "First" — does  that  mean  before  they  have  been  delivered 
up  to  councils  and  have  had  the  other  experiences  of  portion  B  ? 
Hardly  possible.  Does  it  mean  before  they  have  the  anxiety  spoken 
of  in  portion  D  ?  Equally  difficult  to  understand.  Apparently  the 
thought  of  the  verse  is  out  of  place  here.  Can  it  be  given  a  place 
elsewhere  in  the  discourse  ?  In  the  chronology  of  the  discourse,  perse- 
cutions are  followed  by  the  destruction  of  Jerusalem,  and  that  destruc- 
tion immediately  precedes  the  coming  of  the  Son  of  man.  The  whole 
series  of  events  falls  within  "this  generation."  This  is  a  complete 
and  consistent  order,  to  which  portion  C  is  an  interruption  and  intru- 
sion. It  introduces  an  entirely  new  element  into  the  time  relations  of 
the  future,  namely,  the  completeness  or  incompleteness  of  the  mission 
— a  factor  given  no  recognition  elsewhere  in  the  discourse,  and  out  of 
keeping  with  those  factors  that  are  regarded  as  determinative. 

Moreover,  the  portion  C  introduces  in  a  casual  way  a  statement  of 
immeasurable  significance  as  to  the  extent  of  the  mission.  Jesus  had 
not  indicated  previous  to  this  time,  except,  perhaps,  in  a  veiled,  para- 
bolic way,  that  the  mission  was  to  extend  beyond  Israel.  That  his 
first  intimation  of  so  important  an  intention  should  be  so  incidental, 
so  secondary  to  a  chronological  interest,  is  difficult  to  believe.  The 
verse  assumes  a  knowledge  and  full  recognition  of  a  world-wide  scope 
for  the  mission.  This  the  disciples  surely  did  not  hold.  Their 
sense  of  any  mission,  however  Hmited,  was  vague  if  not  entirely  want- 
ing at  this  time.  Such  words  as  these  at  this  time  and  in  this  context 
would  be  wholly  unintelligible.  It  may  not  be  assumed,  for  that 
reason  alone,  that  Jesus  would  not  speak  of  the  limits  of  the  mission 
at  this  time.  Often  what  he  said  was  beyond  the  present  grasp 
of  his  hearers.  It  is  urged  only  that,  even  with  its  intelligibility 
assumed,  there  is  here  a  method  of  introducing  new  and  far-reaching 
truth  which  departs  from  the  skill  of  Jesus  as  elsewhere  exhibited. 
It  would  hardly  be  possible  to  overemphasize  the  historical  improba- 
bility of  such  a  procedure.  Its  incongruity  fails  of  its  full  impression 
only  because  the  mind  is  accustomed  to  think  of  the  disciples  as  always 


FINAL  DISCOURSE  OF  JESUS  ON  THE  FUTURE  I43 

understanding  that  they  were  destined  for  that  kind  and  that  extent 
of  mission  which,  at  the  earhest,  was  a  revelation  to  them  from  Jesus. 

It  is  important  to  observe  that  the  central  word  of  the  verse  is 
"  first ; "  by  this  the  portion  C,  as  it  stands,  is  altogether  a  chronological 
indicator.  And  as  such,  it  assumes  for  its  hearer  or  reader  a  knowl- 
edge of  the  mission's  aim,  which  it  uses  as  an  index.  The  total  im- 
pression of  portion  C,  when  examined  from  the  internal  standpoint, 
is  that  it  is  not  an  original  part  of  this  paragraph  or  of  this  discourse. 

To  this  conclusion  there  is  external  support.  The  portion  C  seems 
to  have  been  absent  from  the  document  MK  used  by  Luke,  for  he 
gives  it  no  place.  Similarly  Matthew  fails  to  give  evidence  of  its 
presence  when  he  is  using  this  document  MK  paragraph  in  his  con- 
struction of  the  discourse  on  the  mission  in  his  tenth  chapter.  Not 
only  does  Matthew  omit  it;  he  inserts  a  reputed  saying  of  Jesus  on 
chronology  which  directly  contradicts  it,  the  portion  I,  Matt.  10:23. 
His  omission  of  portion  C,  in  itself,  might  be  explained  as  intentional, 
as  the  result  of  his  use  of  this  paragraph  out  of  its  original,  document 
MK  connection.  But  is  it  to  be  beheved  that  Matthew,  possessed  of 
a  document  MK  containing  the  portion  C,  would  deliberately  drop 
that  definition  of  the  mission's  scope,  and,  instead,  represent  Jesus  as 
hmiting  the  mission  to  the  cities  of  Israel,  and  as  coming  again  even 
before  that  restricted  field  should  be  covered  ?  On  the  other  hand, 
if  it  be  supposed  that  portion  C  was  not  present  in  either  the  Lukan  or 
Matthaean  document  MK,  the  procedure  of  Matthew  is  intelhgible, 
and  involves  no  tampering  with  his  sources  on  this  theme.  Docu- 
ment MK  at  7 :  27  gave  him  a  definition  by  Jesus  himself  of  the  scope 
of  the  mission,  which  he  interpreted  as  expressed  in  Matt.  15:24. 
This  he  embodied  twice  in  the  discourse  on  the  mission,  Matt.  10:5, 
6,  23,  attaching  to  it,  in  the  latter  instance,  that  promise  of  the  speedy 
coming  which  document  MK  supplies  once  in  the  discourse  from 
which  the  paragraph  Matt.  10:17-22  was  taken,  namely,  in  MK 
13 :  30,  and  again,  as  it  seems,  in  MK  9:1.'  The  evangehst  Matthew 
may  be  regarded  as  having  made  a  union  of  statements  from  Jesus 
supplied  by  his  document  MK,  after  interpreting  them  as  best  he 
could.  Matt.  10:23,  but  he  may  not  reasonably  and  justly  be  charged 

I  For  a  more  complete  statement  of  Matthew's  method  and  view-point  in  this 
regard,  see  the  examination  of  MK  7: 27  =Matt.  15 :  24  on  pp.  88-92. 


144  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

either  with  omitting  a  fundamental  assertion  like  that  in  portion  C,  or 
with  dehberately  substituting  for  it  its  direct  contradiction  as  expressed 
in  the  portion  I  of  the  tenth  chapter.  With  the  portion  C,  Matthew 
seems  not  to  have  been  confronted  when,  by  the  portion  I,  he  was 
endeavoring  to  give  chronological  content  to  the  discourse  which  he 
was  constructing  on  the  mission.  Therefore  it  must  be  said  that 
Luke,  and  Matthew  also  in  his  framing  of  the  tenth  chapter,  worked 
with  a  document  MK  from  which  portion  C  was  absent. 

But  how  explain  the  portion  I  of  Matthew's  twenty-fourth  chap- 
ter, which  is  the  complete  contradiction  of  the  portion  I  of  his  tenth 
chapter,  but  a  parallel  in  thought  to  portion  C  of  the  present  document 
MK  ?  As  a  stage  in  the  solution,  it  ought  to  be  observed  that  certain 
of  the  difficulties  created  by  portion  C,  where  it  stands,  do  not  hold 
against  portion  I  in  Matthew's  twenty-fourth  chapter.  The  order 
of  origin  seems  to  be,  first  Matthew's  portion  I  of  chap.  24,  then  the 
portion  C  of  document  MK.  In  that  order,  the  obscurities  of  por- 
tion C  as  related  to  its  context  are  explained  by  regarding  it  as  being 
a  scribal  rewriting  of  portion  I,  at  first  by  one  upon  the  margin  of  the 
manuscript  MK,  but  subsequently  by  another  in  the  body  of  the 
paragraph,  the  latter  insertion  made  with  a  scribal  disregard  of 
immediate  context.  Thus  regarded,  the  saying  was  first  attributed 
to  Jesus  by  Matthew's  twenty-fourth  chapter.  But  from  whence 
did  it  come  into  that  chapter?  Surely  not  from  the  evangehst 
Matthew,  who  had  already  several  times  defined  the  mission  as  re- 
stricted to  "the  lost  sheep  of  the  house  of  Israel."  Apart  from  pre- 
vious definitions,  for  him  to  have  inserted  it,  even  as  the  portion  I  with 
its  advantages  in  position  over  the  portion  C,  would  have  been  to  intro- 
duce a  chronological  datum  that  stands  opposed  to  all  the  other 
chronology  of  the  discourse.  The  editorial  work  of  Matthew,  as 
elsewhere  exhibited,  forbids  the  assumption  of  such  blindness  to 
open  inconsistencies.  An  examination  of  the  portions  B-H  in 
Matthew's  twenty-fourth  chapter  seems  to  indicate  beyond  mistake 
that  this  constituted  the  sole  original  paragraph.  He  would  hardly 
have  left  the  exhortation  in  portion  H  as  it  there  stands  if  he  had  added 
portion  I,  for  it  would  then  involve  the  endurance  of  the  individual 
until  the  gospel  had  covered  "the  whole  world." 

It  seems  difficult  to  avoid  the  conclusion  that  the  portion  I  of 


FINAL  DISCOURSE  OF  JESUS  ON  THE  FUTURE  I45 

Matthew's  twenty-fourth  chapter  was  added  after  that  gospel  had  left 
Matthew's  hands.  For  the  appearance  of  the  verse  at  that  point, 
there  is  an  adequate  explanation:  The  apparent  forecast  of  the  dis- 
course as  a  whole  was  not  fulfilled;  the  Son  of  man  did  not  come  in 
that  generation;  the  outlook  of  the  society  of  Jesus  as  to  its  mission 
was  broadened;  another  terminus  was  sought  and  found.  The 
gospel  of  the  kingdom  must  first  be  given  to  the  whole  inhabited 
earth.  Thus  this  Matthaean  verse,  subsequently  taken  up  as  por- 
tion C  of  Mark,  had  an  origin  similar  to  that  of  another  Matthaean 
verse  of  equivalent  content,  Matt.  21:43,  also  unsupported  by  docu- 
ment MK  and  the  Lukan  use  of  document  MK.^ 

It  would  seem,  from  the  evidence,  that  the  gospel  tradition,  as 
examined  to  the  present,  contains  three  strata  of  thought  as  to  the 
extent  of  the  mission.  There  is  the  hint  by  Jesus,  through  parable 
and  saying,  that  others  than  those  of  Israel  may  have  a  place  in  the 
kingdom  of  God.  This  outlook  may  be  adequately  exhibited  sum- 
marily by  the  saying,  "Let  the  children  first  be  filled,"  document 
MK7:27.  There  is  the  conception  of  the  evangehst  Matthew,  as 
representative,  it  may  be  supposed,  of  a  section  of  the  early  community, 
to  the  effect  that  the  mission  of  Jesus  and  his  followers  was  for  Israel 
only,  gospel  MT  15 :  24;  10: 5,  6,  23.  There  is  the  view  of  the  later 
Christian  brotherhood  that  the  mission  was  for  the  whole  world,  as 
expressed  impliedly  in  Matt.  21:43,  and  explicitly  in  Matt.  24:14. 
Whether  the  latter,  that  is,  an  exphcit  statement  that  the  mission  is 
defined  by  the  limits  of  the  inhabited  earth,  is  derivable  from  words 
of  Jesus  is  a  problem  for  subsequent  investigation.^ 

Within  the  above  paragraph  on  the  persecution  of  the  disciples 
there  are  two  portions  which  take  their  form  from  the  fact  that  the 
content,  in  whole  or  in  part,  of  the  Markan  paragraph  had  already 
appeared  at  previous  points  in  the  gospels  of  Luke  and  Matthew. 
These  portions  are  the  D  of  gospel  LK  and  the  G  of  gospel  MT. 
Because  portion  D  of  document  MK  had  already  been  inserted  by 
Luke  from  document  P  §22  as  Luke  12 :  11,  12,  he  recasts  this  portion 
of  document  MK  when  he  is  taking  over  this  paragraph,  as  is  at  once 
evident  by  a  comparison.     Because  the  whole  paragraph  had  once 

1  On  which,  see  pp.  88-92. 

2  See  pp.  342-52. 


146  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

been  used  by  Matthew  in  his  tenth  chapter,  when  he  is  embodying  the 
thirteenth  chapter  of  document  MK  he  uses  only,  from  this  para- 
graph, the  opening  and  closing  verses,  portions  B,  F,  H.  In  the 
place  of  the  rest  of  the  paragraph  he  substitutes  the  non-paralleled 
portion  G.  As  the  Lukan  D  and  the  Matthaean  G  are  editorial  prod- 
ucts,' originating  from  causes  which  we  are  able  clearly  to  trace, 
they  have  a  very  high  critical  value.  For  within  them,  it  is  reason- 
able to  expect,  there  may  be  found  the  expression  of  tendencies  which 
belong  to  the  age  from  which  they  come.  If  so,  these  may  be  used  as 
a  standard  by  which  to  test  certain  other  sayings  of  hke  kind  which 
are  elsewhere  credited  to  Jesus. 

An  examination  of  portion  G  of  Matthew  reveals  these  situations 
as  characterizing  the  time  of  that  evangehst : 

A.  Defection  of  disciples  under  persecution. 

B.  The  rise  of  false  prophets. 

C.  The  waning  of  faith  in  Jesus  as  Christ. 

From  a  comparison  of  the  Lukan  portion  D  with  documents  MK 
and  P,  it  will  be  seen  that,  instead  of  regarding  the  wisdom  of  dis- 
ciples under  trial  as  the  work  of  "  the  Holy  Spirit,"  it  is  attributed  to 
the  supramundane  and  post-ascension  activity  of  Jesus  himself, 
"  I  will  give  you  a  mouth  and  wisdom."  It  represents  Jesus,  therefore, 
as  placing  a  large  emphasis  upon  the  personal  element,  upon  himself 
as  the  center  and  power,  in  the  future  mission.     From  these  two 

I  It  is  a  striking  fact  that  Matthew  transposes  sayings  of  Jesus,  found  by  him  in 
his  document  MK,  from  the  discourse  in  which  they  stand  in  that  document,  in  only 
five  cases;  and  that,  of  these  five,  four  are  the  result  of  his  construction  of  a  single  dis- 
course, namely,  that  on  the  mission  in  his  tenth  chapter.  Thus  document  MK  9:376 
becomes  Matt.  10:40;  document  MK  9:41  becomes  Matt.  10:42;  the  transposition 
of  the  former  results  in  the  use  of  document  MK  10:15  as  Matt.  18:3.  The  para- 
graph in  document  MK  13:9-13  becomes  Matt.  10:17-22.  The  only  other  instance  is 
the  use  of  a  document  MK  saying  in  the  construction  of  another  discourse,  the  Sermon 
on  the  Mount,  where  MK  11:25  becomes  Matt.  6:14,  in  order  that  Matthew  may 
group  in  this  place  the  whole  body  of  sayings  in  his  documents  about  prayer. 

Of  these  five  instances,  there  is  one  only  that  is  of  such  lengdi  and  so  intimately 
bound  up  with  the  discourse  in  which  it  stands  that  the  unity  and  completeness  of  the 
discourse  is  destroyed  by  its  removal,  namely,  MK  13 : 9-13.  Therefore  this  is  the  only 
case  in  which  Matthew,  having  used  a  portion  once  from  document  MK,  feels  obligated 
to  repeat  enough  of  it  to  keep  the  connection,  namely,  the  beginning  and  the  close  of 
the  paragraph.  For  the  rest  of  it  he  substitutes  related  facts  from  the  actual  history 
of  the  mission. 


FINAL  DISCOURSE  OF  JESUS  ON  THE  FUTURE  147 

editorial  portions  we  derive  four  important  phases  of  the  Hfe  and 
thought  of  the  early  apostolic  age,  those  mentioned  above,  and : 
D.  The  post-ascension  activity  of  Jesus. 

A.  The  influence  of  the  fact  of  defection  under  persecution  as  a 
feature  of  the  apostolic  age  has  already  been  traced  in  its  effects 
upon  many  passages  in  the  reported  teaching  of  Jesus,  perhaps  most 
notably  in  document  MK  8:34 — 9:1.' 

B.  Is  the  document  M  addition  to  the  Sermon  on  the  Mount,  that 
is,  the  assignment  of  false  prophets  to  a  drastic  eschatological  fate,^ 
to  be  attributed  to  the  havoc  they  wrought  in  the  early  community  ? 
Did  some  member  of  that  community  seek  to  offset  their  pernicious 
influence  by  condemnatory  words  credited  to  Jesus  ?  And  were 
these  words  wrought  into  the  texture  of  the  close  of  the  Sermon  with- 
out precise  regard  to  context,  so  that  they  may  now  be  excised  and 
leave  a  conclusion  of  normal  content,  and  parallel  to  the  document 
G  conclusion  ?  Such  seem  to  be  the  facts;  their  explanation  appears 
to  be  suggested  by  the  history  of  the  apostolic  age  as  reflected  in  the 
present  Matthaean  portion  G.  A  final  decision  may  be  deferred 
till  there  has  been  made  a  complete  study  of  all  references  to  false 


pyophets  in  the  gospels. ^ 

C.  An  examination  of  the  only  other  passage  in  which  there  is  the 
mention  of  a  waning  faith  in  the  apostoHc  age  will  be  made  subse- 
quently.-* 

D.  The  assertion  of  post-ascension  activity  by  Jesus  is  credited  to 
him,  on  behalf  of  the  mission,  nowhere  in  our  four  great  documents 
G,  MK,  P,  and  M.  It  does  appear  in  a  part  of  Matthew  which  comes 
from  some  other  source,  Matt.  28:206,  "Lo,  I  am  with  you  alway, 
even  unto  the  consummation  of  the  aeon."  ^ 

Another  problem  of  the  paragraph  on  persecution  is  raised  by  the 
difference  between  the  Lukan  and  the  other  forms  of  the  portion  H. 
The  document  MK  used  by  Matthew  was  evidently,  in  this  portion, 
precisely  the  same  verbally  as  the  document  MK  which  has  come 
down  to  us.     How  explain  the  Lukan  portion  H  ?     Can  it  be  sum- 

I  See  pp.  79-82.  2  See  pp.  24,  25. 

3  See  pp.  154-65  and  216-18. 

4  See  pp.  198,  199. 

s  This  passage  is  considered  on  pp.  342-52. 


148  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

marily  dismissed  as  a  rewriting  of  his  document  ?  Not  when  there 
are  had  in  mind  the  evidences  ahready  gathered  that  the  Lukan 
copy  of  the  document  MK  differed  in  some  passages  from  that 
used  by  ]\Iatthew  and  that  possessed  by  us,  and  that  the  indications, 
to  the  present,  are  that  it  was  a  more  primitive  form  of  document  ]\IK. 
With  this  possibihty  in  mind  for  this  passage  also,  appeal  may  be  made 
tentatively  to  the  internal  evidence.  The  meaning  of  the  document 
MK  portion  H  seems  clear.  Read  in  the  hght  of  the  preceding  saying 
in  MK  13: 7,  and  the  following  in  MK  13:30,  it  may  be  paraphrased 
interpretatively :  "But  he  that  endureth  persecutions  without  defec- 
tion until  after  the  destruction  of  Jerusalem,  the  same  shall  be  saved." 
Is  this  the  conception  of  Jesus  as  to  what  constitutes  the  condition 
and  the  content  of  salvation  ?  Assuredly  we  may  not  deny  that  it  is, 
solely  because  it  differs  from  present-day  definitions  of  salvation. 
The  salvation  here  promised  is  that  ushered  in  by  the  coming  of  the 
Son  of  man  on  the  clouds  while  the  disciples  are  still  alive. 

When  one  turns  elsewhere  to  compare  this  definition  of  salvation 
with  those  given  by  Jesus  on  other  occasions,  it  is  found  that  the 
present  instance  stands  in  isolation.  Jesus  is  reported  to  have  used 
the  word  "save  (o-co^o))"  three  times  of  heahngs  for  the  body.'  In 
another  instance  it  is  not  clear  that  there  was  heahng,^  but  what  was 
given  was  a  present  possession,  and  the  "saving"  a  completed  fact. 
The  insertion  of  the  word  by  Luke  alone  in  the  exposition  of  the  par- 
able of  the  Sower3  exhibits  its  early  currency  as  a  theological  term,  but 
separates  it  from  the  usage  of  Jesus  in  this  connection.  It  is  attrib- 
uted to  Jesus  once  with  a  very  general  sense,  but  indefinite  religious 
content.'*  This  context  supphes  the  only  instance  of  Jesus'  use  of  the 
cognate,  "salvation  (cra)T77/3ia)."s  Once  only  in  the  Synoptic  Gospels 
does  it  appear  with  a  meaning  somewhat  similar  to  that  in  the  case 
primarily  under  consideration,  namely,  in  the  unauthentic  ]\Iark 
16: 16,  "  He  that  believeth  and  is  baptized  shall  be  saved." 

■  MK  5:34;  10:52;  Luke  17:19.  A  similar  instance  in  Luke  8:50  is  unsup- 
ported by  document  MK  5:36. 

2  Luke  7:50. 

3  Luke  8:i2  =  MK  4:15. 

4  Luke  19: 10. 
s  Luke  19:9. 


FINAL  DISCOURSE  OF  JESUS  ON  THE  FUTURE  I49 

The  thoughts  in  the  Lukan  report  of  the  saying  in  portion  H  are 
simple,  and  appropriate  to  the  occasion.  "  Not  a  hair  of  your  head 
shall  perish  " :  that  is,  in  accord  with  the  thought  elsewhere  expressed,^ 
nothing  shall  carry  you  beyond  the  bounds  of  the  care  and  concern  of 
your  Father;  his  solicitude  and  sympathy  will  be  constant  in  your 
future.  "In  your  patience  ye  shall  win  your  souls":  that  is,  by 
endurance  and  steadfastness  under  persecution  you  will  gain  in  real 
life;  by  the  disciphne  of  hard  experiences,  even  unto  bodily  death, 
you  will  win  life  itself.  If  it  be  asked  which  form  seems  secondary 
and  derivative,  account  must  be  taken  of  the  probabihty  that,  given 
the  words  from  Jesus  as  expressed  in  the  Lukan  portion  H,  given, 
with  that,  the  behef  in  the  coming  of  the  Son  of  man  while  the  disciples 
were  yet  ahve,  as  founded  in  the  rest  of  the  discourse,  the  tradition 
would  likely  take  on  the  form  in  the  document  MK  portion  H  sooner 
or  later.  Therefore  it  may,  perhaps,  be  concluded  here  as  elsewhere 
that  Luke's  copy  of  document  MK  was  more  primitive  than  that 
of  Matthew.  How  far  the  apparently  derivative  and  secondary 
record  in  the  present  MK  portion  H  is  yet  the  expression  of 
the  essential  thought  of  Jesus  about  salvation  can  be  ultimately 
determined  only  by  the  study  of  those  other  sections  of  this  dis- 
course in  which  the  idea  of  some  consummating  event  emerges 
more  clearly  than  in  the  words  "In  your  patience  ye  shall  win  your 
souls." 

Of  minor  significance,  but  worthy  of  note,  is  the  modification 
in  the  portion  F,  by  which  gospel  MT  (chap.  24)  was  conformed  to 
the  later  accretion  in  portion  I  through  the  change  of  "all  men" 
to  "all  the  nations,"  By  a  somewhat  similar  expedient,  the 
addition  of  "and  to  the  Gentiles,"  the  Matthaean  portion  B 
(chap.  10)  was  used,  without  serious  modification,  by  a  later  editor, 
as  a  corrective  to  the  evangehst's  thought  as  expressed  in  portion 
I  (chap.  10). 

For  an  exhibit  of  the  paragraph  on  persecution,  so  far  as  derivable 
by  an  appeal  to  the  oldest  form  of  the  tradition,  there  may  be  used,  it 
would  seem,  document  MK  with  the  omission  of  portion  C  and  the 
substitution  of  the  Lukan  testimony,  as  from  a  more  primitive  jSIK, 
for  the  present  MK  form  of  the  portion  H. 

I  Luke  1 2 -.7=  Matt.  10:30. 


I50  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

§5.     The  Destruction  of  Jerusalem 


Gospel  MT  24:15-22    Document  MK 13: 14-20 
A     \Mien     therefore    ye  A     But  when  ye  see  the 


see  the  abomination  01 
desolation,  which  was 
spoken  of  by  Danid  the 
prophet,  standing  in  the 
holy  place  (let  him  that 
readeth  understand), 


abomination  of   desol 
tion  standing  where  he 
ought  not  (let  him  that 
readeth  understand), 


Gospel  LK  21:20-24        Document  P  §60 
A     But  when  ye  see  Jeru- 
salem   compassed    with 
armies, 


C  then 

let  them  that  are  in 
Judsea  flee  unto  the 
moimtains : 

D  let  him  that 

is  on  the  housetop  not 
go  down  to  take  out  the 
things  that  are  in  his 
house: 

E  and  let  him  that 

is  in  the  field  not  return 
back  to  take  his  doke. 


C  then 

let  them  that  are  in 
Judsa  flee  unto  the 
mountains: 

D  and  let  him 

that  is  on  the  housetop 
not  go  down,  nor  enter 
in.  to  take  anything  out 
of  his  house: 

E  and  let  him 

that  is  in  the  fidd  not 
return  back  to  take  his 
doke. 


B  then  know  that 

her  desolation  is  at  hand. 

C  Then  let  them  that  are 
in  Judxa  flee  unto  the 
mountains; 


them    that    are    in    the 
midst  of  her  depart  out 


and    let  D  In  that  day.  he  which 


G  But  woe  unto  them 
that  are  with  child  and 
to  them  that  give  suck 
in  those  days ! 

H  And  pray 

ye  that  your  flight  be  not 
in  the  winter,  neither  on 
a  sabbath: 

I  for  then  shall 

be  great  tribulation, 
such  as  hath  not  been 
from  the  beginning  of 
the  world  until  now,  no, 
nor  ever  shall  be. 


J  .'Vnd 

except  those  days  had 
been  shortened,  no  flesh 
would  have  been  saved: 
but  for  the  dect's  sake 
those  days  shall  be  short- 
ened. 


G  But  woe  unto 

them  that  are  with  child 
and  to  them  that  give 
suck  in  those  days ! 

H  -'^nd 

pray  ye  that  it  be  not  in 
the  winter. 

I  For  those 

davs  shall  be  tribulation, 
such  as  there  hath  not 
been  the  like  from  the 
beginning  of  the  crea- 
tion which  God  created 
until  now,  and  never 
shall  be. 

J  And  except 

the  Lord  had  shortened 
the  days,  no  flesh  would 
have  been  saved :  but  for 
the  dect's  sake,  whom 
he  chose,  he  shortened 
the  days. 


E  and  let  not  them  that 
are  in  the  country  enter 
therein. 

F  For  these  are 

days  of  vengeance,  that 
all  things  which  are 
written  may  be  fulfilled. 

G  Woe  tmto  them  that 
are  with  child  and  to 
them  that  give  suck  in 
those  days ! 


I  for  there 

shall  be  great  distress 
upon  the  land,  and 
wrath  unto  this  people. 
And  they  shall  fall  by  the 
edge  of  the  sword,  and 
shall  be  led  captive  into 
all  the  nations: 


K  and 

Jerusalem  shall  be  trod- 
den down  of  the  Gen- 
tiles, until  the  times  of 
the  Gentiles  be  fulfilled. 


ihall  be  on  the  house- 
top, and  his  goods  in  the 
house,  let  him  not  go 
down  to  take  them 
away : 
E  and  let  him  that 

is  in  the  field   likewise 
not  return  back. 


If  an  examination  be  macie  of  gospel  LK,  in  all  those  portions 
that  are  derived  by  Luke  from  the  document  MK,  it  will  be  found  that 
there  is  no  paragraph  which  Luke  has  transcribed  with  so  great  a 
modification  of  the  wording  of  his  source  as  these  verses  on  the  destruc- 
tion of  Jerusalem.  This  most  significant  fact  has  its  probable  expla- 
nation in  the  chronological  relation  between  the  event  here  portrayed 
and  the  production  of  the  gospel  by  Luke.     To  the  general  fact  that 


FINAL  DISCOURSE  OF  JESUS  ON  THE  FUTURE  151 

he  was  dealing  in  this  discourse  with  prophetic  material,  there  is, 
perhaps,  to  be  added  the  specific  recognition  that  the  event  here 
treated  had  already  become  history.  Under  the  influence  of  the 
known  course  of  events  in  connection  with  the  Roman  siege  and 
capture  of  the  city,  Luke  recasts  the  sayings  in  plain  and  definite 
terms.  The  differences  between  the  evangelist  and  his  source  are, 
with  the  single  exception  of  the  portion  J,  attributable  with  reasonable 
confidence  to  the  fact  that  he  did  his  work  after  Jerusalem  had  fallen. 

Indications  that  Luke  framed  his  gospel  after  the  fall  of  the  city 
may  be  detected  in  the  rewriting  of  portion  A  in  plain  terms,  in  the 
addition  of  the  portion  B  statement  about  "her  desolation,"  in  the 
sense  that  the  days  of  conflict  and  ruthless  aggression  by  the  Romans 
were  "days  of  vengeance"  (F),  in  the  interpretation  of  the  great 
calamity  as  after  all  only  the  fulfilment  of  Old  Testament  prophecy 
(F),  in  the  omission  of  the  suggestion  that  prayer  be  made  against 
its  coming  "in  the  winter"  (H)— without  significance  now  that  the 
event  was  past.  Of  even  more  striking  testimony  to  the  late  date  of 
the  Lukan  form,  there  is  the  sketch  of  developments  as  actually 
experienced,  in  the  portion  I,  where  Luke  has  substituted  much  that 
is  specific  for  the  very  general  portion  I  of  document  MK.  And  the 
view  of  Luke's  time  as  to  the  period  during  which  the  holy  city  is  to 
be  dominated  by  the  Gentiles  is  set  forth  in  the  addition  which  he 
makes  in  the  portion  K.  With  Paul,  Luke  perceives  that  these  times 
are  "the  times  of  the  Gentiles,"  but  he  shares  Paul's  faith  that  there 
is  a  future  for  the  Israel  now  temporarily  cast  off. 

Matthew  was  faithful  to  his  source  even  in  verbal  form,  his  depar- 
ture consisting  in  so  common  a  phenomenon  as  the  indication  that 
events  are  the  fulfilment  of  prophetic  scripture  (A).  In  that  connec- 
tion he  gives  the  definite  "holy  place"  for  the  general  "where  he 
ought  not"  of  his  source.  It  may  not  be  argued  from  Matthew's 
faithfulness  here  that  he  therefore  constructed  his  gospel  before  the 
fall  of  Jerusalem.  Whether  from  Matthew  or  from  another,  there  is 
one  clear  echo  from  the  experiences  of  the  Roman  war  in  the  addition 
to  portion  H  of  the  words,  "neither  on  a  sabbath."  Famiharity  with 
Josephus'  record  of  the  fatal  effects  of  the  sabbath  law  in  the  conflict 
with  Rome,  through  the  enforced  suspension  of  all  defensive  activities 
on  that  day,  makes  this  phrase  at  this  place  luminous  with  meaning. 


152  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

Within  document  MK  itself,  as  we  have  it  and  as  it  was  used  by 
Matthew,  there  is  one  indication  only  that  the  history  as  it  developed 
affected  the  document,  namely,  that  in  the  portion  J.  The  impression 
made  by  this  portion  in  all  its  parts  is  that  it  was  added  after  the 
events.  By  its  absence  from  Luke  it  is  made  probable  that  his 
recension  of  document  MK  did  not  contain  this  portion,  for  Luke 
uses  all  of  the  Markan  paragraph  except  H,  and  makes  some  additions. 
Here,  as  so  frequently  elsewhere,  the  testimony  points  to  a  more  primi- 
tive MK  in  the  hands  of  Luke.  Apparently  Luke's  document  MK 
had  felt  no  influence  from  the  actual  experiences  of  the  siege;  but 
the  document  that  passed  into  the  hands  of  Matthew  had,  it  seems, 
already  taken  up  an  accretion  in  J.  It  is  obvious  that  the  relative 
dates  of  the  gospels  of  :Matthew  and  Luke  are  not  determinable  by  a 
knowledge  as  to  which  of  them  used  the  more  primitive  document  ]\IK. 
The  evangeHsts  may  have  belonged  to  different  regions. 

To  the  external  testimony  offered  by  the  absence  of  portion  J  from 
the  gospel  LK,  there  are  to  be  added  certain  specific  internal  evidences, 
not  covered  by  the  general  fact  that  the  time  standpoint  of  the  por- 
tion J  is  post  eventum.  Document  jMK  credits  Jesus  with  referring 
to  God  as  "the  Lord" — "except  the  Lord  had  shortened  the  days." 
This  seems  not  to  be  after  the  manner  of  Jesus,  for  except  in  passages 
from  the  Old  Testament,  where  the  exigency  of  quotation  demanded 
it,  Jesus  is  nowhere  else  reported  to  have  used  "the  Lord"  as  a  desig- 
nation of  God.  It  is  one  of  his  notable  contributions  that  he  gave 
eternal  currency  to  another  mode  of  referring  to  God.  By  the  time 
of  the  destruction  of  Jerusalem  it  had  become  customary  to  denomi- 
nate the  Christian  community,  actual  and  prospective,  as  "the  elect." 
The  presence  of  this  phrase  in  a  verse  originating  after  that  event  is, 
therefore,  natural,  if  not  inevitable,  where  a  collective,  designative  term 
is  needed.  Does  that  account  for  its  presence  in  this  portion  J  ?  Or 
is  the  term  to  be  attributed  to  Jesus  ?  It  ought  to  be  observed  that 
this  idea  of  election  forms  the  staple  of  the  thought  in  the  document 
M  accretion  to  the  parable  of  the  Great  Supper  or  ]\Iarriage  Feast,  and 
is  expressly  formulated  in  the  closing  words,  "  For  many  are  called, 
but  few  elected."'  It  seems  that  the  external  evidence,  the  time 
standpoint  of  the  verse  as  a  whole,  and  the  minor  but  significant 
I  See  pp.  29,  30. 


FINAL  DISCOURSE  OF  JESUS  ON  THE  FUTURE  153 

internal  evidences  point  to  the  portion  J  as  absent  from  the  more 
primitive  MK. 

Attention  may  now  be  directed  to  a  part  of  document  MK  which, 
though  bearing  no  indication  of  having  originated  subsequent  to  the 
events,  creates  interpretative  difficulties  as  it  stands,  the  portions 
D  and  E.  In  a  previous  study  these  portions  were  under  considera- 
tion, because  paralleled  in  document  P.^  Some  questions  were 
raised  there  as  illustrative  of  the  very  real  problems  presented  to  the 
mind  which  would  deal  justly  with  the  thought  of  D  and  E  in  this 
Markan  context.  Further  study  on  this  paragraph,  it  will  be  agreed, 
tends  only  to  increase  the  sense  of  the  incongruity  of  these  portions 
to  the  scene  here  depicted.  On  the  other  hand,  their  close  verbal 
relation  to  the  same  sayings  in  the  parallel,  document  P  §60,  where 
they  are  entirely  intelHgible,  certifies  to  their  genuineness  as  sayings 
from  Jesus.  It  ought  to  be  observed  that  in  the  preceding  portion  C 
flight  to  the  mountains  is  bidden.  Flight  is  named  as  the  one  practi- 
cable move  on  the  part  of  the  disciples  in  the  presence  of  impending 
disaster.  But  how  can  one  flee  who  is  bidden  to  remain  fixed  upon 
the  housetop,  or  to  hold  his  present  place  in  the  field,  as  against  all 
attempts,  by  descent  or  return,  to  avert  the  immediate  disaster  ?  And 
why  such  extraordinary  haste  to  recognize  flight  as  useless  ?  A  siege 
is  not  the  work  of  a  moment.  It  does  not  come  as  a  flash  of  hghtning 
while  a  man  is  away  from  his  house  in  the  field,  while  he  strolls  or 
reclines,  all  unwitting  of  war,  upon  the  housetop.  Flight,  as  pre- 
cautionary, permits,  by  virtue  of  its  motive,  action  less  precipitate 
than  that  sketched  here.  May  not  a  man  at  least  gather  clothing  and 
sustenance  for  support  in  the  mountain  fastnesses?  If  to  these 
questions  there  be  offered  the  general  objection  that  they  fail  to  take 
account  of  oriental  hyperbole  of  expression,  and  seek  to  press  a 
literahsm  which  is  Httle  to  the  point,  it  is  to  be  answered  that  the  evan- 
gehst  Luke  did  not  think  so,  for  he  found  the  sayings  so  incongruous 
to  the  situation  depicted  here  that  he  rephrased  them  as  practicable 
injunctions  in  his  portions  D  and  E. 

The  evidence  seems  to  point  to  the  conclusion  that  there  is  here 
another  instance  of  genuine  sayings  of  Jesus  which  have  found  their 
true  context  in  document  P  but  are  misplaced  in  document  MK. 

I  See  pp.  48,  49. 


154  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

Since,  however,  the  theme  of  document  P  §60  is  closely  related  to  the 
theme  of  other  portions  of  this  Markan  discourse,  the  question 
naturally  emerges  again  whether  P  §60  may  be  regarded  as  originally 
spoken  as  a  part  of  the  final  discourse  on  the  future.  If  so,  the 
presence  of  a  part  of  P  §60  as  portions  D  and  E  of  document  jMK  is 
simply  a  displacement  of  sayings  within  a  discourse,  to  another  part 
of  which  they  properly  belong. 

For  an  exhibit  of  the  sayings  of  Jesus,  in  the  final  discourse,  as  to 
the  destruction  of  Jerusalem,  so  far  as  these  are  attainable  by  refer- 
ence to  the  document  in  its  more  original  form,  there  must  be  dropped, 
it  appears,  from  our  present  document  MK  the  portions  D,  E,  and  J, 
the  last  because  it  was  added,  perhaps,  after  the  event,  D  and  E 
because  they  belong  elsewhere  among  the  genuine  utterances  of 
Jesus. 

§6.    The  Rise  of  Messianic  Claimants 

Gospel  MT  24:23  Document  MK  13:21  Document  P  §60 

And  he  said  unto  the  disciples, 

The  days  will  come,  when  ye  shall 

desire  to  see  one  of  the  days  of  the 

Son  of  man,  and  ye  shall  not  see  it. 

Then  if  any  man  shall  say  unto        And  then  if  any  man  shall  say    And  they  shall  say  to  you,   Lo, 

you,  Lo,  here  is  the  Christ,  or,    unto  you,  Lo,  here  is  the  Christ;    there!  T-o,  here!  go  not  away,  nor 

Here;  believe  it  not.  or,  Lo,  there;   believe  it  not.  follow  after  them: 

Because  the  evangehst  Luke  had  already  taken  up  this  saying,  by 
his  use  of  the  document  P,  he  omitted  it  when  he  came  upon  it  in  his 
document  MK,  in  accordance  with  his  most  consistently  heeded 
literary  principle  (Principle  2). 

By  these  words  with  reference  to  those  days  of  the  future  when 
persecution  and  the  distresses  of  the  war  with  the  Romans  should 
press  hard  upon  his  disciples,  Jesus  made  it  clear  to  his  company 
that  he  foresaw  the  direction  in  which  their  hopes  would  turn,  and  felt 
strongly  the  necessity  for  vigorous  words  of  warning  against  the 
pretensions  to  the  fulfilment  of  those  hopes  which  would  come  from 
the  Zealot  ranks.'  His  disciples  would  long  to  see  one  of  the  days 
of  the  Son  of  man  that  thereby  there  might  be  made  an  end  of  their 
discomforts;  messianic  movements  initiated  in  those  days  would 
profess  that  the  time  was  at  hand  for  the  reahzation  of  such  hopes;  to 
all  such  seductive  appeals  the  disciples  must  turn  a  deaf  ear — "  ye 
shall  not  see  it." 

I  See  chap.  iii. 


FINAL  DISCOURSE  OF  JESUS  ON  THE  FUTURE  155 

Interest  in  the  interrogation  of  history  as  to  how  far  these  forecasts 
of  Jesus  were  fulfilled  is  much  weakened  by  the  knowledge  that  he 
did  not  speak  of  phenomena  which  had  no  basis  in  the  past  and  pres- 
ent, and  which  were  consequently  to  emerge  new  and  starthng  in 
the  future.  Jesus  did  no  more  than  predicate  the  prolongation  of 
influences  and  tendencies  vigorously  at  work  in  his  own  day.  Their 
interest  for  him,  so  far  as  they  would  fashion  the  future,  lay  in  their 
probable  effect  upon  his  own  followers  in  the  years  immediately 
succeeding  his  personal  departure.  Such  forecasts  as  Jesus  made 
about  the  future  rise  of  messianic  claimants  were  well  within  the 
province  of  any  acute  observer  of  his  time."  Some  brief  review  of  the 
actual  developments  has,  however,  a  very  genuine  interest.  We 
have  learned  to  expect  from  our  source,  Josephus,  little  that  will  give 
recognition  to  the  part  played  by  the  messianic  hope  in  the  great 
struggle  with  Rome.  But  even  his  fixed  purpose  to  keep  this  phase  of 
the  history  in  the  background  fails  to  suppress  clear  indications, 
here  and  there,  of  the  inner  life  of  the  rebellion.  It  is  to  the  point 
frequently  to  recall  Josephus'  summary  statement  of  the  cause  of  the 
great  war: 

But  what  most  stirred  them  up  to  the  war,  was  an  ambiguous  oracle  that  was 
found  also  in  their  sacred  writings,  that  about  that  time  one  from  their  country 
should  become  ruler  of  the  world.  The  Jews  took  this  prediction  to  belong  to 
themselves,  and  many  wise  men  were  thereby  deceived  in  their  judgment.^ 
In  the  course  of  his  narrative  he  is  unable  completely  to  eliminate 
specific  references.  These  may  profitably  be  followed  in  chronological 
order.  That  Josephus  will  not  refer  to  the  movements  as  messianic, 
nor  to  the  leaders  as  pretended  Messiahs  is  certain  in  advance. 
To  do  that  would  be  to  lay  open  to  his  Roman  readers  the  inner 
religious  secret  of  the  revolt  from  Rome.  That  he  is  determined  to 
avoid.  Terms  of  opprobrium,  judgments  of  disfavor  and  contempt, 
are  necessarily  the  forms  under  which  our  historian  will  make  record 
of  these  phenomena. 

A.  D.  45  OR  46.     Under  Cuspius  Fadus 
Now  when  Fadus  was  administrator  of    Judea,  a  certain  impostor,  whose 
name  was  Theudas,  urged  a  great  part  of  the  people  to  take  their  eflfects  with  them, 
and  follow  him  to  the  river  Jordan;   for  he  told  them  that  he  was  a  prophet,  and 

I  Document  P  ^;i;i.  »  War,  vi,  5,  §4. 


156  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

that  he  would,  by  his  own  command,  divide  the  river,  and  afford  them  an  easy 
passage  over  it:  and  many  were  deluded  by  his  words.' 
This  is  doubtless  the  Theudas  referred  to  in  Acts  5 :  36  in  the  speech  of 
GamaKel.  Notwithstanding  the  apparent  historical  confusion  of 
Acts  at  this  point,  it  does  estabhsh  one  fact  clearly,  namely,  that,  for 
the  writer  of  this  speech  by  Gamaliel,  the  movement  under  Theudas 
was  regarded  as  a  messianic  uprising.  Herein  it  is  confirmatory  of 
the  obvious  inference  from  Josephus. 

A.  D.  47  OR  48.  Under  Tiberius  Alexander 
Moreover  the  sons  of  that  Judas  of  GaHlee  were  now  slain,  who  caused  the 
people  to  revolt  from  the  Romans,  when  Quirinius  came  to  assess  the  estates  of 
the  Jews,  as  I  have  shown  in  a  previous  book.  The  names  of  these  sons  were 
James  and  Simon,  and  Alexander  commanded  them  to  be  crucified.^ 
This  is,  indeed,  a  scant  notice,  and  inference  must  supply  what  is 
wanting.  It  may  be  assumed  with  some  assurance  that  they  were 
crucified  because  of  activities  and  professions  similar  to  those  of 
their  father.  Judas  of  GaHlee  was  the  founder  of  the  sect  of  the 
Zealots,  and,  as  has  been  pointed  out,^  is  classified  in  Acts  with 
Theudas  as  one  of  the  claimants  to  messianic  honors.  His  sons  in- 
herited his  ambitions  and  aims.  In  this  they  were  regarded  as  enemies 
to  Roman  supremacy,  hence  were  crucified  by  the  procurator. 

A.  D.  52-60.  Under  Felix 
Now  the  affairs  of  the  Jews  grew  worse  and  worse  continually.  For  the 
coimtry  was  again  full  of  impostors  who  deluded  the  multitude.  They  were 
deceivers  and  deluders  of  the  people,  and  under  pretense  of  divine  illumination 
were  for  innovations  and  changes,  and  prevailed  on  the  multitude  to  act  like  mad- 
men, and  urged  the  multitude  to  follow  them  into  the  wilderness,  and  went  before 
them  into  the  wilderness,  and  pretended  that  they  would  exhibit  manifest  wonders 
and  signs,  that  should  be  performed  by  the  pro\'idence  of  God.* 
This  presents  a  vivid  suggestion  of  the  degree  in  which  the  messianic 
element  had  grown  into  direct  personal  claims  under  extreme  apo- 
calyptic forms  by  the  time  of  Felix.  That  these  uprisings  do  not 
represent  simply  a  handful  of  rabid  fanatics,  who  bore  httle  relation 
to  the  main  movements  of  the  history  is  made  abundantly  manifest 
by  the  evidences  in  the  following  single  instance,  chosen  from  many, 

1  Antiquities,  xx,  5,  §i.  3  Chap.  iii. 

2  Antiquities,  xx,  5,  §2.  4  Antiquities,  xx,  8,  §§5,  6;    War,  ii,  13,  §4- 


FINAL  DISCOURSE  OF  JESUS  ON  THE  FUTURE  I57 

and  recorded  by  Josephus  as  occurring  under  the  procuratorship  of 
Felix: 

There  also  came  out  of  Egypt  about  this  time  to  Jerusalem  one  that  said  he 
was  a  prophet.  He  was  a  cheat  and  impostor,  and  yet  got  credited  as  a  prophet, 
and  came  into  Judea,  and  got  together  thirty  thousand  deluded  men,  whom  he 
led  round  from  the  wilderness  to  the  ISIount  which  was  called  the  Mount  of  Olives, 
which  lay  opposite  the  city  at  five  furlongs  distance:  for  he  said  he  wished  to  show 
them  from  thence,  how,  at  his  command,  the  walls  of  Jerusalem  would  fall  down.' 
Felix  attacked  and  dispersed  the  multitude.  The  Egyptian  escaped 
and  disappeared.  His  followers  believed  his  deliverance  and  escape 
to  have  been  miraculous,  and  hoped  for  his  return.  This  hope  is 
reflected  in  the  question  directed  to  Paul  by  the  chief  captain  at  the 
time  of  Paul's  arrest  in  the  temple.^ 

A.  D.  60-62.     Under  Porcius  Festus 

And  Festus  sent  forces  both  of  horse  and  foot  to  fall  upon  those  that  had  been 
seduced  by  a  certain  impostor,  who  promised  them  deliverance  and  freedom  from 
the  miseries  they  suffered  from,  if  they  would  but  follow  him  as  far  as  the  wilder- 
ness. 3 

Here,  again,  we  could  wish  that  Josephus  had  given  fuller  information. 
His  interest  is  more  in  the  act  of  Festus  than  in  the  significance  of  the 
occasion  of  the  act.  But  even  by  his  few  words  the  scene  and  its 
meaning  rise  before  the  mind.  It  fulfils  the  forecast  of  Jesus.  "  Days 
will  come,  when  ye  shall  desire  to  see "  may  be  compared  with 
"promised  them  dehverance  and  freedom  from  the  miseries  they 

suffered  from." 

A.  D.  64-66.  Under  Gessius  Florus 
In  the  meantime  one  Manahem,  the  son  of  Judas  who  was  called  the  Galilean, 
(who  was  a  very  cunning  sophist,  and  had  formerly  reproached  the  Jews  m  the 
days  of  Quirinius,  because  after  God  they  were  subject  to  the  Romans)  took  some 
influential  persons  with  him,  and  went  to  Masada,  ...  and  returned  with  the 
state  of  a  king  to  Jerusalem,  and  became  the  leader  of  the  sedition,  and  directed 
the  siege.4 

It  is  the  purely  regal  rather  than  prophetic  phase  that  Josephus  reports 
in  connection  with  Manahem.  It  may  be  that  in  his  case  the  religious 
motive  receded  in  favor  of  a  larger  emphasis  upon  the  political.  But 
it  must  be  believed  that  Manahem  was  a  true  son  of  his  father,  and 

1  Antiquities,  xx,  8,  §6;   War,  ii,  13,  §5. 

2  Acts  21:38;  compare  Eusebius,  Hist,  eccl.,  ii,  21. 

3  Antiquities,  xx,  8,  §10.  *  War,  ii,  17,  §8. 


^     OF    TH€ 

UNIVERSITY 

OF 


158  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

that  he  gained  his  large  following  by  an  appeal  to  the  rehgious  hope. 
Certain  it  is  that  other  Jewish  leaders,  keen  for  poUtical  freedom  only, 
found  the  movement  under  Manahem  intolerable.  Hence  the  rank 
and  file,  persistently  faithful  to  ISIanahem,  may  be  regarded  as  having 
placed  a  special  emphasis  upon  the  personal  messianic  worth  of  the 
leader.  This  is  reflected  in  Josephus'  characterization  of  ]\Ianahem  as 
a  "sophist,"  and  in  the  expected  effect  of  his  death  upon  his  body  of 
followers: 

And  when  Eleazar  and  his  party  fell  violently  upon  him,  so  did  also  the  rest 
of  the  people,  and  taking  up  stones  to  attack  him  with  they  threw  them  at  the 
sophist,  for  they  thought  if  he  were  once  killed  that  the  entire  sedition  would  fall 
to  the  ground. I 

"Innovation"  and  "sedition"  are  favorite  words  with  Josephus  in 
his  description  of  the  war  against  Rome,  words  calculated  to  please 
his  Roman  readers  by  the  judgment  they  passed  upon  the  Jewish 
uprising.  His  choice  of  the  title  "sophist"  for  Manahem  separates 
him  from  the  average  leader  in  the  rebelHon,  and  places  him,  we  may 
conclude,  in  the  class  of  those  who  won  their  following  by  an  appeal  to 
a  special  theor}^  and  motive,  the  messianic  claim. 

A.  D.  66-70.     Period  of  the  Jewish  War 
Having  described  the  death  by  fire  of  six  thousand  people  who  had 
taken  to  the  portico  of  the  outer  temple  upon  the  entrance  of  Titus 
into  Jerusalem,  Josephus  adds: 

A  false  prophet  was  the  cause  of  these  people's  destruction,  who  had  made  a 
pubUc  proclamation  in  the  citj-  that  verj'  day,  that  God  commanded  them  to  ascend 
up  to  the  temple,  and  that  they  should  there  receive  miraculous  signs  of  their 
deliverance.^ 

The  promise  of  "miraculous  signs"  was  a  steady  accompaniment  of 
prophetic  and  messianic  claims  in  this  troubled  period.  This  indi- 
vidual instance  of  the  prophet,  who  was  the  cause  of  the  death  of  such 
a  large  number  in  the  last  days  of  the  attack,  was  chosen  from  many 
of  hke  kind  which  Josephus  might  have  cited  had  he  cared  to  enum- 
erate. This  he  makes  clear  from  a  summary  statement  concerning 
this  period: 

Now  many  prophets  were  suborned  by  the  tyrants  at  this  time  to  impose  on 
the  people,  who  announced  to  them  that  they  should  wait  for  deliverance  from 
I  War,  ii,  17,  §§8,  9.  '  War,  vi,  5,  §2. 


FINAL  DISCOURSE  OF  JESUS  ON  THE  FUTURE  I59 

God,  and  this  was  in  order  to  keep  them  from  deserting,  and  that  they  might  be 
buoyed  up  above  fear  and  care  by  such  hopes.  Now  a  man  in  adversity  quickly 
listens  to  such  comfort;  and  whenever  a  deceiver  makes  him  believe  that  he  shall 
be  delivered  from  the  miseries  which  oppress  him,  then  the  sufferer  is  full  of  hope. 
Thus  were  the  miserable  people  led  astray  by  these  deceivers,  who  falsely  said 
they  were  sent  by  God  himself;  while  they  did  not  attend  nor  give  credit  to  the 
signs  that  were  so  evident  and  so  plainly  foretold  their  future  desolation,  but  like 
men  stupefied,  without  either  eyes  to  see  or  mind  to  consider,  did  not  regard  the 
public  intimations  that  God  gave  them.' 

A.  D.  73.    Month  of  April 
The  last  stronghold  of  the  rebellion  to  be  taken  by  the  Romans  was 
the  fortress  of  Masada.     This  held  out  for  three  years  after  the  fall 
of  Jerusalem,  and  yielded  only  after  long  and  persistent  attack.     It  is 
significant  that  the  commander  of  Masada  was 

Eleazar,  an  able  man,  and  a  descendant  of  that  Judas  who  had  persuaded  no  few 
of  the  Jews,  as  I  before  stated,  not  to  submit  to  the  census,  when  Quirinius  was 
sent  into  Judea  to  take  it.^ 

Thus,  the  Zealot  movement,  which  sprang  up  in  the  youth  of  Jesus, 
gave  the  first  and  the  last  resistance  to  Rome.  Eleazar  proudly 
refers  to  this  in  the  address  made  to  his  associates  before  their 
voluntary  death : 

We,  long  ago,  my  brave  friends,  resolved  never  to  be  slaves  to  the  Romans, 
nor  to  any  other  than  to  God  himself,  who  alone  is  the  true  and  just  lord  of  man- 
kind. We  were  the  very  first  of  all  that  revolted  from  them,  and  we  are  the  last 
that  fight  against  them. 3 

Josephus  does  not  record  prophetic  or  messianic  claims  as  made  by 
Eleazar.  If  we  infer  such,  it  will  be  on  the  basis  of  his  inheritance 
from  his  kinsmen.  Perhaps  this  is  a  reasonable  inference.  Or  again, 
it  may  be  that  by  the  time  of  the  close  of  this  fierce  and  bitter  struggle 
the  religious  motive  was  wholly  lost  from  sight,  at  least  in  so  far  as  it 
took  personal  forms  of  expression. 

Subsequent  to  the  Jewish  War  : 

The  tendency  toward  the  rise  of  false  claimants,  which  had  held 
with  such  vigor  during  the  years  between  the  death  of  Jesus  and  the 
destruction  of  Jerusalem,  did  not  exhaust  itself  in  Palestine.  Josephus 
makes  record  of  an  uprising  of  like  nature  in  Cyrene: 

I  PFa^  vi,  5,  §§2,  3.  a  H^ar,  vii,  8,  §1.  3  W^ar,  vii,  8,  §6. 


l6o  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

For  one  Jonathan,  a  very  vile  person,  and  by  trade  a  weaver,  escaped  there, 
and  prevailed  upon  no  small  number  of  the  poorer  sort  to  give  ear  to  him,  and  led 
them  into  the  desert,  promising  them  that  he  would  show  them  signs  and  ap- 
paritions.' 

This  uprising  in  Cyrene,  coming  after  the  destruction  of  Jerusalem, 
has  bearing  upon  our  present  problem  only  as  a  testimony  to  a  tend- 
ency, and  as  showing  the  forms  of  promise  which  the  leaders  of  that 
tendency  held  out  to  the  multitudes. 

From  this  survey  of  the  testimony  of  Josephus  for  the  period  from 
the  death  of  Jesus  to  the  destruction  of  Jerusalem,  we  are  able  to 
conclude : 

1 .  That  these  years  were  marked  by  the  rise  of  numerous  men  who 
claimed  to  be  the  representatives  of  God  with  a  special  mission  to 
solve  contemporary  problems. 

2.  That  these  men  did  not  hesitate  to  designate  themselves  as  the 
prophets  of  God.  We  cannot  affirm  from  the  words  of  Josephus,  in 
connection  with  any  one  of  them,  that  the  specific  messianic  claim 
was  put  forward.  But  knowing  his  fixed  purpose,  formed  apparently 
because  he  MTote  for  Roman  readers,  to  avoid  mention  of  this  phase 
of  his  people's  hope,  and  having  in  mind  his  summary  statement  that 
this  particular  hope  was  the  sole  cause  of  the  war,  we  may  find 
definite  messianic  claims  in  those  cases  where  the  details  are  suitable 
to  such  a  claim. 

3.  That  these  false  prophets  and  false  Messiahs  obtained  large 
influence  over  the  masses  of  the  people,  sometimes  numbering  personal 
adherents  by  the  thousands. 

4.  That  their  strength  lay  in  their  ready  promises  to  alleviate  the 
distressing  social,  poHtical,  or  economic  conditions  which  held  during 
the  period  of  the  conflict  with  Rome. 

5.  That  the  wilderness  was  the  favorite  place  of  resort  for  these 
men  when  they  had  gathered  a  following.  In  the  last  months,  when 
flight  from  the  city  was  impossible  because  of  siege,  these  false 
prophets  and  false  Messiahs  were  most  aggressively  active  within  that 
faction  of  the  besieged  which  held  the  inner  temple  under  control. 

6.  That  the  methods  of  alleviation  promised  by  these  false  proph- 
ets and   false   Messiahs  were  not   normal,  and   did   not  have  their 

'  War,  vii,  11,  §1. 


FINAL  DISCOURSE  OF  JESUS  ON  THE  FUTURE  i6l 

basis  in  the  ordinary  processes  of  nature  and  of  men.  They  made 
promise  of  "manifest  wonders  and  signs,"  "miraculous  signs  of 
deliverance,"  "  signs  and  apparitions,"  "  signs  of  freedom."  By  their 
word  they  would  divide  rivers,  and  cause  massive  walls  to  fall  to  the 
ground. 

7.  That  those  of  these  men  who  were  active  at  the  acute  crisis  of 
the  siege  found  their  strength  with  the  people  in  the  assurance  they 
gave  that  deliverance  from  the  hands  of  the  Romans  would  come  by 
the  direct  intervention  of  God— "they  should  wait  for  dehverance 
from  God." 

With  these  resuhs  of  a  study  of  the  forecast  by  Jesus  as  to  the  rise 
of  messianic  claimants,  and  of  the  records  of  Josephus  as  to  the  his- 
torical facts  about  these  movements,  we  may  pass  to  a  consideration  of 
certain  other  words  of  Jesus  on  this  subject  as  these  stand  in  this 
discourse  on  the  future. 

Gospel  MT  24:4,  S,  24-28  Document  MK  13:5,  6,  22,  23  Gospel  LK  21:8 

A     And  Jesus  answered  and  said  A     And  Jesus  began  to  say  unto  A     And  he  said.  Take  heed  that 

unto  them    Take  heed  that  no  them,  Take  heed  that  no  man  ye  be  not  led  astray:    for  many 

man  lead^ou  astray.     For  many  lead    you    astray.     Many    shall  shal  come  m  my  name,  saymg,  I 

shall  come  in  my  name,  saying.  come  in  my  name,  saying,  1  am  a.m  lie; 

I  am  the  Christ;   and  shall  lead  he;   and  shall  lead  many  astray. 


!  and.  The  time  is  at  hand : 

go  ye  not  after  them. 


many  astray. 

C     For    there    shall    arise    false  C     For    there    shall    arise    false 

Christs,  and  false  prophets,  and  Christs  and  false  prophets,  and 

shall  shew  great  signs  and  won-  shall  shew  signs  and  wonders. 

ders;    so   as  to  lead   astray,   if  that   they    may   lead   astray,    it 

possible,  even  the  elect.  possible,  the  elect. 

D                                       Behold,  I  D                                   But  take  ye 

have  told  vou  beforehand.  heed:  behold,  I  have  told  you  all 
things  beforehand. 

E  If 

therefore  they  shall  say  unto  you. 

Behold,  he  is  in  the  wilderness; 

go  not  forth:    Behold,  he  is  in 

the  inner  chambers;    believe  il 

not. 
F         For  as  the  lightning  cometh 

forth  from  the  east,  and  is  seen 

even  unto  the  west;  .so  shall  be 

the  coming  of  the  Son  of  man. 

Wheresoever     the     carcase     is, 

there  will  the  eagles  be  gathered 

together. 

Of  the  above  exhibit,  the  portion  A  is  the  opening  statement  of  the 
discourse ;  the  portions  C  and  D  are  the  continuation  of  that  reference 
to  messianic  claimants  which  has  already  been  examined  in  part.  It 
is  important  to  observe  such  changes  or  additions  as  were  made  by  the 
evangelists  in  taking  over  the  portion  A  from  document  MK.  Luke 
adds  in  portion  B  a  saying  of  the  claimants  which  may  probably  be 


l62  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

regarded  as  the  watchword  of  these  messianic  movements,  by  which  they 
stirred  the  people  and  gained  their  many  adherents — "The  time  is 
at  hand."  So  thoroughly  had  it  become  associated  with  these 
messianic  movements  of  the  Jewish  war,  so  deeply  had  it  made  its 
impress  upon  the  mind  of  that  generation,  that  Luke  feels  no  hesitancy, 
it  seems,  in  supplementing  his  document  by  the  assertion  that  Jesus 
himself  did  forecast  this  watchword,  and  gave  it  to  his  disciples  as 
a  part  of  his  warning  against  these  uprisings.  For  the  very  general 
"I  am  he''  of  his  document,  Matthew  substitutes  the  expHcit  "I  am 
the  Christ."  In  view  of  the  notable  reticence  of  Jesus,  throughout 
his  ministry,  as  to  any  announcement  or  recognition  of  himself  in 
exphcit  terms  as  the  Messiah,  it  is  to  be  believed  that  it  is  not  without 
significance  that  document  MK  here  represents  him  as  avoiding  the 
term  even  where  it  is  most  difficult  for  him  to  do  it  and  make  himself 
understood.  The  Matthaean  substitution  has  failed  to  take  account 
of  the  striking  method  of  Jesus.  When  it  is  recalled  that  in  the  whole 
history  of  his  ministry  Jesus  never  takes  the  initiative  in  designating 
himself  as  the  Christ,  and  that  on  one  or  two  supreme  occasions  only 
does  he  permit  the  appellation  to  be  connected  with  himself,'  it  will 
be  felt  that  even  this  apparently  slight  interpretative  expansion  of  his 
document  by  Matthew  gives  an  unwonted  cast  to  the  thought  of 
Jesus.  It  is  significant  that  a  study  of  the  synoptic  passages,  in  which 
"in  my  name"  (portion  A)  and  Hke  phrases  occur,  reveals  the  fact 
that  this  terminology  is  generally  unsupported  either  by  a  comparison 
of  document  with  document  or  of  gospel  with  document.  To  exhibit 
all  the  facts  here  would  involve  considerable  digression,  but  the  appear- 
ance of  the  phrase  in  the  document  ]M  conclusion  of  the  Sermon  on  the 
Mount  is  a  part  of  that  apparent  accretion;  the  tendency  may  be  seen 
further  by  comparing  Luke  21:12  with  document  MK  13:9,  and 
Matt.  19:29  with  document  MK  10:29.  It  appears  again  in  the 
unauthentic  Mark  16:17,  ^  testimony  to  its  currency  in  the  apostolic 
age.  May  it  be  that  its  presence  above  in  portion  A  is  to  be  attributed 
to  the  same  tendency,  the  words  of  Jesus  being  simply,  "Many  shall 
come,  saying,  I  am  he;  and  shall  lead  many  astray"  ? 

Of  the  other  portions  above,  it  is  to  be  observed  that  the  portion  E 
is   the  Matthaean  rewriting  of  document  P  §60  (Luke  17:23),  a 

I  MK  8:29;    14:61,  62a. 


FINAL  DISCOURSE  OF  JESUS  ON  THE  FUTURE  163 

section  which  Matthew  here  begins  to  distribute  in  this  discourse, 
as  is  testified  by  portion  F  and  beyond,  elsewhere  exhibited  in  full.' 
This  rephrasing  of  Luke  17 :  23  (portion  E)  is  of  very  great  interest  and 
critical  importance  as  showing  how  the  actual  development  of  events 
affected  the  terminology  of  the  evangelists  in  places  where,  for  one 
reason  or  another,  they  were  called  upon  to  re\vTite  their  source.  In 
place  of  the  indefinite  "Lo,  there!  Lo,  here!"  of  Jesus,  Matthew 
substitutes  the  two  places  which  history  showed  to  be  the  centers  of 
the  activity  of  the  messianic  claimants,^ 

When  one  comes  to  the  portion  C  directly  from  an  examination  of 
Josephus,  its  reading  produces  one  dominant  impression,  namely,  that 
what  is  here  credited  to  Jesus  as  prophecy  was  actually  fulfilled  in 
every  particular  during  the  years  before  a.  d.  70.  The  words  of 
portion  C  would  serve  as  a  compact  summary  of  the  references  in 
Josephus  that  are  scattered  over  many  pages.  Another  impression, 
almost  as  notable,  is  that  this  portion,  by  its  particularity  in  prophetic 
details,  stands  in  marked  contrast  to  the  comprehensive  but  simple 
forecast  in  portion  A  and  again  in  document  P  §60  (Luke  17:23)  = 
document  MK  13: 21  =  gospel  MT  24:23.  This  contrast  at  once 
suggests  the  inquiry  whether  the  portion  C  is  the  product  of  the 
experience  of  the  disciples  working  upon  and  elaborating  the  more 
simple  and  suggestive  forecast  of  Jesus.  Given  that  comprehensive 
but  very  general  forecast,  given  the  actual  experience  of  the  years  be- 
fore the  destruction  of  Jerusalem,  it  would  seem  difficult  for  the  tradi- 
tion of  this  forecast  to  retain  its  original,  general  form.  The  tendency 
would  be  toward  precisely  such  additions  as  the  present  portion  C 
contains.  The  probability  of  certain  additions  seems  to  outweigh 
the  likelihood  of  accurate  and  unelaborated  transmission.  The 
phenomena  of  portion  E,  which  we  are  able  to  test  objectively,  witness 
to  the  reasonableness  of  this  contention. 

To  these  considerations,  prompted  by  the  comparison  of  the 
accounts,  there  is  to  be  added  the  entire  absence  of  the  portions  C,  D, 
from  the  Gospel  of  Luke.  It  is  possible,  indeed,  to  hold  that,  since 
Luke  omitted  document  MK  13: 21  because  he  had  used  it  from  docu- 
ment P  §60,  he  considered  portions  C  and  D  so  evidently  an  elabora- 
tion of  the  thought  that  he  dropped  them  also.     On  the  other  hand, 

I  See  pp.  64-67.  2  See  point  5  in  summary  on  p.  160. 


l64  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

it  is  worth  while  to  take  into  account,  in  view  of  evidence  previously 
accumulated,  the  consideration  that  here  again  Luke's  document 
MK  may  have  been  wanting  in  elaborations  which  found  a  place  in 
document  MK  before  it  reached  Matthew.  To  the  general  thought 
of  other  portions  there  is  added  by  portion  C  the  "false  prophets." 
How  large  a  part  these  played  in  the  early  apostolic  age  is  witnessed 
not  only  by  Josephus  but  also  by  certain  other  passages  in  the  gospels 
which  are  traceable  to  the  editorial  work  of  the  evangeHsts.  "False 
prophets"  are  one  of  those  factors  in  the  apostoHc  age  which  are  recog- 
nized and  recorded  by  Matthew  in  his  editorial  portion  on  the  persecu- 
tion of  the  disciples.'  It  is  the  "  false  prophets"  who  are  the  subject 
of  the  eschatological  addition  to  the  Sermon  on  the  Mount  suppUed  by 
document  M.  In  brief,  wherever  they  are  mentioned  in  the  gospels 
the  passage  is  under  question  for  other,  weightier  reasons. 

Against  the  appearance  of  the  plain  term  of  contrast,  "false 
Christs,"  in  this  portion  C,  it  is  not  necessary  to  do  more  than  recall 
the  objections  raised  to  the  Matthaean  change  in  portion  A,  objections 
which  hold  with  much  greater  force  against  the  unmistakable  intent 
of  the  antithesis  in  C.  The  reference  to  the  use  of  "signs  and  won- 
ders" by  the  false  claimants  seems  to  suggest  the  experiences  of  the 
actual  history.  It  is  not  known  that  the  claimants  in  the  lifetime 
of  Jesus  resorted  to  these  expedients,  though  they  may  have  done  so. 
It  will  be  held  in  mind  that  this  portion  C  designation  of  the  early 
community  as  "the  elect"  has  already  been  seen  in  the  document  M 
accretion  to  the  parable  of  the  Great  Supper  or  Marriage  Feast,  and 
again  in  the  apparently  late  addition  to  the  sayings  about  the  destruc- 
tion of  Jerusalem,  document  MK  13 :  20.  It  does  seem  that  both  the 
minor  and  major  evidences,  internal  and  external,  converge  to  make  it 
difficult  to  regard  the  portion  C  as  a  part  of  the  original  utterance  of 
Jesus  on  the  rise  of  messianic  claimants. 

Whether  one  shall  hold  that  the  portion  D  also  is  an  accretion 
depends  upon  one's  conception  of  the  prophetic  vocation,  so  far  as  the 
test  is  internal  only.  The  saying  seems  to  make  Jesus  assume  the  atti- 
tude of  a  confident  prognosticator.  The  disciples  are  given  a  "  before- 
hand" intimation  of  "all things;"  they  have  but  to  "take  heed"  at 
the  danger  points,  and  "the  end"  will  be  reached  in  safety.     Such 

'  See  pp.  145-47- 


FINAL  DISCOURSE  OF  JESUS  ON  THE  FUTURE  165 

an  attitude  in  Jesus  seems  like  a  movement  to  the  lower  levels  of 
prophetic  activity. 

The  total  demand  of  the  evidence  brought  forward  to  the  present 
seems  to  be  that  within  the  final  discourse  there  be  recognized  two 
references  to  the  rise  of  messianic  claimants.  The  first  appears  at 
the  opening  of  the  discourse  as  document  MK  13:5,  6,  within  which 
the  phrase  "in  my  name"  has,  perhaps,  an  origin  other  than  with 
Jesus.  After  the  forecast  of  the  destruction  of  Jerusalem  these  claim- 
ants are  mentioned  again,  in  the  terms  of  document  MK  13:21  = 
document  P  §60.  To  the  latter  there  came  to  be  added,  at  some 
later  time  it  would  seem,  the  precise  and  specific  terms  of  the  present 
document  MK  13:22,  23.  These  were  taken  up  by  Matthew,  and 
to  them  he  added  from  document  P  §60  that  which  was  really  the 
parallel  to  document  MK  13:21.  Recognizing  this  parallehsm,  he 
rewrote  P  §60  (Luke  17:23)  as  the  above  portion  E.  Luke's  only 
editorial  work  lay  in  the  addition  of  the  portion  B,  and  in  the  omis- 
sion of  document  MK  13:21  because  it  had  already  appeared  in  his 
gospel  from  P  §60. 

§7.     Events  before  the  Siege  of  Jerusalem 

As  the  study  of  the  rise  of  messianic  claimants  has  involved  exam- 
ination of  the  opening  declaration  of  the  discourse,  document  MK 
13 : 5,  6,  there  may  now  be  considered  those  sayings  which  follow  this 
messianic  reference  and  precede  the  sketch  of  the  persecutions,  namely, 
document  MK  13:7,  8  and  parallels,  which  deal  with  certain  external 
situations  that  are  to  develop  before  the  crisis,  in  the  form  of  the  siege 
of  the  city  of  Jerusalem,  is  itself  reached. 

Gospel  MT  24:6-8  Document  MK  13:7,  8  Gospel  LK  21:9-12 

A  And  ye  shall  hear  of  wars  and  A  And  when  ye  shall  hear  of  A  And  when  ye  shall  hear  of 
rumours  of  wars:  see  that  ye  be  wars  and  rumours  of  wars,  be  wars  and  tumults,  be  not  terri- 
not  troubled:  for  these  things  not  troubled:  these  things  must  fied:  for  these  thmgs  must  needs 
must  needs  come  to  pass;  but  needs  come  to  pass;  but  the  end  come  to  pass  first;  but  the  end  is 
the  end  is  not  yet.  is  not  yet.  not  immediately. 

B     Then  said  he  unto  them, 
C  For    nation    C  For  nation  shall  rise    C  .       Na- 

shall  rise  against  nation,  and  against  nation,  and  kingdom  tion  shall  rise  against  nation,  and 
kingdom  against  kingdom:  and  against  kingdom:  there  shall  be  kingdom  against  kmgdom:  and 
there  shall  be  famines  and  earth-  earthquakes  in  divers  places;  there  shall  be  great  earthquakes, 
quakes  in  divers  places.  there  shall  be  famines:  and  in  divers  places  famines 

D  But    D  these 

all  these  things  are  the  beginning      things     are    the     beginning    of 
of  travail.  travail. 

E  and 

pestilences;  and  there  shall  be 
terrors  and  great  signs  from 
heaven.  But  before  all  these 
things, 


l66  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

\  Of  the  several  events  which  are  set  down  as  preceding  the  siege 
of  the  city,  no  one  is  so  strikingly  dramatic,  extraordinary,  and  super- 
natural as  that  which  is  reported  in  the  portion  E,  in  the  words  ''there 
shall  be  terrors  and  great  signs  from  heaven."  But  it  seems  evident 
beyond  doubt  that  the  portion  E  was  not  present  in  the  document  MK; 
it  is  an  obvious  addition  to  what  was  obtained  from  that  source. 
From  whence  did  Luke  derive  the  portion  E  ?  Were  one  to  make 
answer  conjecturally,  on  the  basis  of  the  results  reached  in  the  exami- 
nation of  previous  paragraphs  of  this  discourse,  it  would  be  affirmed 
that  this  is  an  addition  originating  in  the  course  the  history  actually 
took;  that  is,  a  reflection  from  experience.  But  has  such  a  conjecture 
any  basis  in  the  known  facts  of  that  period  ? 

Among  the  facts  of  primary  importance,  those  having  significance 
enough  to  be  given  mention  in  the  prefatory  outhne  of  his  history, 
Josephus  names  "the  signs  and  wonders  that  preceded  the  destruc- 
tion of  Jerusalem."'  He  makes  general  mention  of  them  again  in 
the  course  of  his  narrative: 

There  were  also  such  omens  observed  as  were  understood  to  be  forerunners 
of  evil  by  such  as  loved  peace,  but  were  interpreted  by  those  that  kindled  the  war 
so  as  to  suit  their  inclinations.^ 

In  connection  with  the  arrival  of  the  Idumaeans  as  alhes  of  the 
Zealots  he  reports: 

A  prodigious  storm  broke  out  in  the  night,  and  violent  winds  with  very  heavy 
showers  of  rain,  and  continuous  lightning,  and  terrible  thunderings,  and  extra- 
ordinary noises  as  of  the  earth  shaken  by  an  earthquake.  These  things  were  a 
manifest  indication  that  some  destruction  was  coming  upon  men,  when  the  system 
of  the  world  was  thus  put  out  of  joint,  and  any  one  would  guess  tliat  these  prodi- 
gies portended  some  great  calamities.^ 

But  it  is  when  Josephus  draws  nearer  to  the  close  of  his  history 
that  he  brings  together,  in  one  showing,  that  series  of  events,  scattered 
over  some  years,  to  which  he  referred  in  his  preface.  That  which 
prompts  him  to  their  enumeration  at  this  point  is  his  desire  to  set 
them  over  against  the  "  signs  "  which  were  offered  by  the  false  prophets 
and  false  Messiahs: 

Thus  were  the  miserable  people  led  astray  by  these  deceivers,  who  falsely  said 
that  they  were  sent  by  God  himself;  while  they  did  not  attend  nor  give  credit  to 
I  H^ar,  Preface,  §11.  >  TFar,  ii,  22,  §i.  s  War,  W,  4A5- 


FINAL  DISCOURSE  OF  JESUS  ON  THE  FUTURE  167 

the  signs  that  were  so  evident  and  so  plainly  foretold  their  future  desolation,  but 
like  men  stupefied,  without  either  eyes  to  see  or  mind  to  consider,  did  not  regard  the 
public  intimations  that  God  gave  them.  Thus  there  was  (i)  a  star  resembling  a 
sword,  which  stood  over  the  city,  and  (2)  a  comet  that  continued  a  whole  year. 
And  (3)  before  the  Jews'  rebeUion,  and  before  those  commotions  which  preceded 
the  war,  when  the  people  were  come  in  great  crowds  to  the  feast  of  Unleavened 
Bread,  on  the  eighth  day  of  the  month  Xanthicus,  at  the  ninth  hour  of  the  night, 
so  great  a  light  shone  round  the  altar  and  sanctuary,  that  it  appeared  to  be  bright 
daylight,  and  this  light  lasted  for  half  an  hour.  This  light  seemed  to  be  a 
good  sign  to  the  unskilful,  but  was  interpreted  by  the  sacred  scribes  to  portend 

those  events  that  immediately  followed ISIoreover,  (4)  the  eastern  gate  of 

the  inner  temple,  which  was  of  brass  and  exceedingly  heavy,  and  was  with  diffi- 
culty shut  every  evening  by  twenty  men,  and  rested  upon  bars  covered  with  iron, 
and  had  posts  let  down  ver)'  deep  into  the  firm  floor,  which  consisted  of  one 
entire  stone,  was  seen  to  open  of  its  own  accord  about  the  sixth  hour  of  the  night. 
....  This  also  appeared  to  the  ignorant  to  be  a  very  happy  omen,  as  if  God  did 
thereby  open  to  them  the  gate  of  happiness;  but  the  men  of  learning  understood 
by  it  that  the  security  of  their  temple  was  dissolved  of  its  own  accord,  and  that  the 
gate  opened  for  the  advantage  of  their  enemies,  and  they  declared  that  the  sign 
foreshadowed  the  desolation  that  was  coming  upon  them.  Besides  these,  (5)  a 
few  days  after  the  feast,  on  the  one  and  twentieth  day  of  the  month  Artemisius,  a 
certain  marvelous  and  incredible  phenomenon  appeared.  I  suppose  what  I  am 
going  to  tell  would  seem  a  fable,  were  it  not  related  by  those  that  saw  it,  and  were 
not  the  sad  events  that  followed  it  deservdng  of  such  signs.  Before  sunset  chariots 
were  seen  in  the  air,  and  troops  of  soldiers  in  their  armor  running  about  among  the 
clouds  and  besieging  cities.  Moreover,  (6)  at  the  feast  which  is  called  Pentecost, 
as  the  priests  were  going  by  night  into  the  inner  temple,  as  their  custom  was,  to 
perform  their  sacred  ministrations,  they  said  that  first  they  felt  a  quaking,  and 
heard  a  great  noise,  and  after  that  they  heard  a  sound  as  of  a  multitude  saying, 
"let  us  remove  hence."  But,  (7)  what  is  still  more  terrible,  there  was  one  Jesus, 
the  son  of  Ananus,  a  rustic  and  one  of  the  people,  who,  four  years  before  the  war 
began,  and  at  a  time  when  the  city  was  in  very  great  peace  and  prosperity,  came 
to  that  feast  wherein  it  is  our  custom  to  make  tabernacles  to  God  in  the  temple,  and 
began  on  a  sudden  to  cry  aloud,  "A  voice  from  the  east,  a  voice  from  the  west, 
a  voice  from  the  four  winds,  a  voice  against  Jerusalem,  and  the  temple,  a  voice 
against  bridegrooms  and  brides,  and  a  voice  against  the  whole  people!"     This 

he  cried,  as  he  went  about  by  day  and  by  night,  in  all  the  streets  of  the  city 

This  cry  of  his  was  loudest  at  the  feasts,  and  he  continued  repeating  it  for  seven 
years  and  five  months,  without  growing  hoarse,  or  being  tired  therewith,  until 

the  very  time  that  he  saw  his  presage  fulfilled  in  earnest Now,  if  any  one 

consider  these  things,  he  will  find  that  God  takes  care  of  mankind,  and  in  all  ways 
foreshows  our  race  what  is  for  their  safety.' 

I  War,  vi,  =;,  S§.^,  a. 


l68  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

It  would  seem  from  the  testimony  of  Josephus  that  there  is  abun- 
dant support  for  the  conjecture  that  the  portion  E  is  based  for  Luke 
in  the  reputed  facts  of  the  period  preceding  the  destruction  of  Jeru- 
salem. To  the  statement  of  his  document  MK,  "there  shall  be 
famines,"  Luke  adds  in  portion  E  "and  pestilences."  Famines  are 
usually  accompanied  by  pestilences.  Descriptions  by  Josephus  of 
the  famine  at  the  time  of  the  destruction  of  Jerusalem  imply  the 
accompaniment  of  pestilence;'   for  example: 

Now  while  they  were  slaying  him,  Niger  prayed  that  the  Romans  might  be  his 
avengers,  and  that  the  Jews  might  undergo  both  famine  and  pestilence  in  the  war, 
and,  besides  all  that,  that  they  might  come  to  mutual  slaughter  of  one  another;  all 
which  imprecations  God  satisfied.^ 

Because  the  addition  of  these  events  in  portion  E  brought  Luke 
historically  to  the  period  of  the  crisis  itself,  the  portion  D  of  his 
source  is  not  now  appropriate  as  a  conclusion.  Moreover,  the  perse- 
cutions preceded  the  destruction  of  the  city,  and  those  "terrors  and 
great  signs  from  heaven"  which  were  associated  with  the  time  of  the 
siege  followed  upon  the  persecutions.  Apparently  in  order  to  adjust 
his  paragraph  to  these  facts,  now  that  it  has  the  addition  in  E,  Luke 
omits  the  portion  D  and  adds  the  words  necessary  for  a  transition  to 
the  statement  of  persecution,  "But  before  all  these  things."  By 
them  he  obtains  the  true  sequence  of  persecution  and  the  events  in 
portion  E.  To  this  addition  of  E  there  is  probably  to  be  traced  the 
necessity  felt  for  some  division  in  the  thought,  supplied  by  Luke 
through  the  addition  of  portion  B. 

For  "  rumours  of  wars"  in  the  portion  A,  Luke  substitutes  the  more 
definite  "tumults,"  a  natural  change  by  one  who  knows  the  history  of 
that  troubled  period.  Among  the  "tumuUs"  of  those  years  may  be 
mentioned  that  at  Alexandria,  a.  d.  38,  which  gave  rise  to  the  complaint 
against,  and  deposition  of,  Flaccus  and  Philo's  work  against  him,  in 
which  the  Jews  as  a  nation  were  the  especial  objects  of  persecution; 
that  at  Seleucia  about  the  same  time,  in  which  more  than  50,000  Jews 
were  killed;  that  at  Jamnia,  a  city  on  the  coast  of  Judea  near  Joppa; 
that  at  Samaria,  a.  d.  39  or  40;  the  disturbance  at  the  Passover, 
A.  D.  49,  in  which  20,000  Jews  perished;   the  tumult  at  Caesarea, 

I  War,  V,  12,  §§3,  4;  vi,  i,  §1;  vi,  9,  §3. 
a  War,  iv,  6,  §i. 


FINAL  DISCOURSE  OF  JESUS  ON  THE  FUTURE  169 

probably  a.  d.  59;  that  at  Caesarca  again  in  a.  d.  66,  in  which  above 
20,000  Jews  perished.  Many  other  national  " tumults"  are  recorded 
by  Josephus.  In  the  presence  of  this  turbulent  history  it  is  not  strange 
that  the  injunction  "be  not  troubled"  of  document  MK  becomes  "be 
not  terrified"  with  Luke. 

When  it  is  seen  in  how  large  measure  within  this  brief  paragraph 
the  actual  developments  of  the  history  have  affected  one  of  the  nar- 
ratives, it  may  not  unreasonably  be  asked  whether  any  of  the  events 
named'by  document  MK  itself  have  found  a  place  in  that  document 
not  because  a  part  of  the  forecast  of  Jesus  but  because  experienced  by 
the  transmitters  of  the  tradition.  The  external  test  fails  here,  except 
in  one  particular.  Luke  in  taking  up  the  portion  C  reports  not  simply 
"earthquakes"  as  in  his  document,  but  "great  earthquakes."  This 
makes  it  fairly  evident  that  Palestine,  at  all  times  subject  to  these 
natural  phenomena,  suffered  especially  at  some  time  between  the 
death  of  Jesus  and  the  destruction  of  Jerusalem.  This  seems,  mdeed, 
to  be  supported  by  the  statement  of  Seneca,  who  records,  writing  in 
A.  D.  58, 

How  often  the  cities  of  Asia,  how  often  the  cities  of  Achaia,  have  fallen  with  a 
quaking'  How  many  towns  in  Syria,  how  many  in  Macedonia,  have  been  swal- 
lowed down!  How  often  has  this  destruction  desolated  Cyprus!  How  often  has 
Paphos  faUen  upon  itself!  Frequently  there  is  reported  to  us  the  rum  of  whole 
cities. ' 

By  a  body  of  men  holding  those  hopes  for  the  speedy  consumma- 
tion of  the  aeon  that  are  known  to  have  dominated  the  early  Christian 
community,  these  experiences  of  earthquakes  in  Syria,  and  the  reports 
of  their  frequency  in  the  adjacent  countries,  could  hardly  be  inter- 
preted otherwise  than  as  additional  portents  of  the  impending  crisis, 
and  as  such  would  very  probably  come  to  be  added  to  those  events 
actually  portrayed  by  Jesus  as  preceding  the  siege  of  Jerusalem.  To 
this  fact  is  to  be  attributed,  perhaps,  the  appearance  of  the  words 
"there  shall  be  earthquakes  in  divers  places"  in  the  document  MK. 
To  no  other  particular  of  this  forecast  does  the  objective  testimony 
call  attention.  That  which  document  MK  otherwise  records  may 
be  taken,  therefore,  as  the  statement  of  Jesus,  heightened  perhaps 
in  particulars  of  phraseology,  but  yet  substantially  the  thought  of 

I  Ep.,  91,  §9- 


I70  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 


Jesus.  That  thought  is  very  simple,  and  of  the  most  general  char- 
acter. It  asserts  that  there  will  be  a  period  of  fierce  conflict,  with  all 
the  terrible  accompaniments  of  warfare  between  resolute  and  power- 
ful peoples,  before  the  disciples  will  see  that  event  about  which  the 
conversation  opened,  the  destruction  of  the  capital  city.  Jesus 
would  correct  the  natural  inference  from  his  first  remark  to  his  hearers, 
namely,  that  the  temple  was  speedily  to  be  razed.  Before  that  there 
would  be  years  of  severest  "travail,"  which,  however,  would  be  only 
as  a  "beginning"  to  the  terrors  and  tortures  of  the  "tribulation" 
which  would  be  ushered  in  by  the  siege.  The  history  of  the  years 
A.  D.  30  to  A.  D.  70  more  than  fulfilled  the  forecast. 

§8.  The  Day  of  the  Son  of  Man 
There  may  be  a  return  now  to  that  point  in  document  MK  con- 
sidered prior  to  the  preceding  section,  namely,  the  close  of  the 
sayings  about  the  rise  of  messianic  claimants,  MK  13:23.  To  the 
present,  there  have  been  brought  under  review  all  parts  of  the  thir- 
teenth chapter  of  document  MK  that  precede  MK  13 :  24.  With  the 
twenty-fourth  verse  another  theme  of  the  discourse  begins. 


Gospel  MT  24:29-31 
A     But    immediately,    after    the 
tribulation  of  those  days, 
B  the  sun 

shall  be  darkened,  and  the  moon 
shall  not  give  her  light,  and  the 
stars  shall  fall  from  heaven, 


D  and 

the  powers  of  the  heavens  shall 
be  shaken: 

E  and    then   shall    ap- 

pear the  sign  of  the  Son  of  man 
in  heaven:  and  then  shall  all  the 
tribes  of  the  earth  mourn, 

F  and 

they  shall  see  the  Son  of  man 
coming  on  the  clouds  of  heaven 
with  power  and  great  glory. 

G  And 

he  shall  send  forth  his  angels 
with  a  great  sound  of  a  trumpet, 
and  they  shall  gather  together 
his  elect  from  the  four  winds, 
from  one  end  of  heaven  to  the 
other. 


Document  MK  13:24-27 
A     But  in  those  days,  after  that 
tribulation, 
B  the  sun  shall  be  dark- 

ened, and  the  moon  shall  not 
give  her  light,  and  the  stars  shall 
be  falling  from  heaven, 


D  and  the 

powers  that  are  in  the  heavens 
shall  be  shaken. 


F  And  then  shall 

they  see  the  Son  of  man  coming 
in  clouds  with  great  power  and 
glory. 

G  .\nd  then  shall  he  send 

forth  the  angels,  and  shall  gather 
together  his  elect  from  the  four 
winds,  from  the  uttermost  part 
of  the  earth  to  the  uttermost 
part  of  heaven. 


23-28 


B     And  there  shall  be'signs  in  sun 
and  moon  and  stars; 


C  and  upon 

the  earth  distress  of  nations,  in 
perplexity  for  the  roaring  of  the 
sea  and  the  billows;  men  fainting 
for  fear,  and  for  expectation  of 
the  things  which  are  coming  on 
the  world: 

D  for  the  powers  of  the 

heavens  shall  be  shaken. 


F  And 

then  shall  they  see  the  Son  of 
man  coming  in  a  cloud  with 
p)ower  and  great  glory. 


H  But 

when  these  things  begin  to  come 
to  pass,  look  up,  and  lift  up  your 
heads;  because  your  redemption 
draweth  nigh. 


FINAL  DISCOURSE  OF  JESUS  ON  THE  FUTURE  171 

To  the  total  impression  made  by  the  scene  portrayed  in  this 
paragraph,  no  one  portion  contributes  so  much  as  the  portion  C. 
That  portion  gives  the  most  strikingly  dramatic  and  tragic  aspects  of 
the  effect  of  that  day  upon  mankind.  By  it  there  is  heightened  to  the 
point  of  terrible  tension  the  sense  of  destiny  for  man  in  that  impending 
crisis.  It  is  a  picture  of  a  distracted,  fear-haunted,  terror-driven 
manldnd.  It  is  vivid  with  realistic  feeling.  From  whence  was  it 
drawn  by  Luke  ?  It  seems  clear  that  it  was  not  in  his  document  MK. 
It  can  hardly  be  doubted  that  it  is  a  natural  and  easy  editorial  infer- 
ence from  the  situation  sketched  in  portion  B  of  his  document.  That 
tells  of  those  things  which  will  happen  in  the  heavens.  But  if  the 
celestial  drama  is  to  be  so  stupendous  and  awe-inspiring,  surely  there 
will  be  "upon  the  earth"  among  mankind  some  such  distress,  per- 
plexity, and  fainting  for  fear  and  expectation  as  Luke  infers  and  sets 
down.  The  evangelist  does  not  invent  a  scene;  he  apparently 
deduces  it  from  the  statements  of  his  document  MK. 

Among  the  most  striking  of  the  several  elements  which  together 
make  so  profound  an  impression,  no  one  which  deals  with  the  heavenly 
phenomena  is  of  more  dramatic  suggestiveness  than  that  which  Mat- 
thew suppHes  in  the  portion  E,  "then  shall  appear  the  sign  of  the  Son 
of  man  in  heaven."  But  like  the  Lukan  contribution  in  portion  C, 
this  particular  appears  to  have  been  absent  from  the  document  MK. 
From  whence,  then,  did  Matthew  derive  it  ?  The  latter  statement, 
"then  shall  all  the  tribes  of  the  earth  mourn,"  may  be  traced,  perhaps, 
to  the  description  of  the  day  of  Jehovah  in  Zech.  1 2 : 1 1 , 1 2,  "  In  that  day 
there  shall  be  a  great  mourning  ....  and  the  land  shall  mourn, 
every  tribe  apart."  The  evangelist  may  have  come  to  regard  the 
sight  of  the  Son  of  man  on  the  clouds,  desci;ibed  in  his  document 
portion  F,  as  "the  sign"  which  should  be  seen  of  all  men  before  the 
actual  descent.  Or  if,  as  seems  clear  from  the  synoptic  testimony 
elsewhere,^  some  "sign"  had  come  to  be  conceived  as  a  necessary 
forerunner  of  the  Messiah,  Matthew  probably  felt  himself  on  secure 
ground  in  giving  it  as  a  part  of  the  messianic  programme,  of  which  he 
had  the  other  features  in  his  document  MK. 

A  second  Lukan  addition  to  his  document  MK  is  found  in  the 
hortatory  portion  H.     It  seems  designed  to  give  support  and  courage 

I  Document  MK  8:11,  12;  document  P  §i6C,  K. 


172  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

to  those  who  are  patiently  looking,  with  oft-deferred  hope,  for  the 
coming  of  their  redemption,  the  appearance  of  the  Son  of  man. 
Apparently  Luke  is  not  concerned  to  define  that  redemption  in  the 
terms  of  the  portion  G,  for  this  he  omits.  That  portion  may  have 
been  intelHgible  with  difficulty  to  him,  if  he  conceived  of  the  mes- 
sianic rule  as  destined  to  be  established  upon  the  regenerated  earth. 
He  leaves  the  method  and  form  of  the  " redemption"  to  be  inferred  by 
his  readers;  he  seems  solicitous  to  assure  only  that  its  coming  is 
certain,  and  that  it  will  be  for  the  joy  of  the  disciple  (H),  though  for 
the  woe  of  the  world  (C).  In  the  rewriting  of  portion  B,  he  gives 
recognition  to  the  contemporary  hope  for  "signs."  That  he  does 
not,  in  taking  over  portion  B,  retain  the  expHcit  assertions  that  the 
sun  will  be  darkened,  and  the  moon  fail,  and  the  stars  fall,  may, 
perhaps,  be  taken  as  additional  evidence  that  he  conceives  of  the  new 
aeon  as  spent  upon  the  earth  under  normal  physical  conditions, 
thoroughly  regenerated,  indeed,  but  yet  so  truly  normal  that  there  is 
need  of  the  service  of  the  celestial  bodies.  The  complete  omission  of 
the  chronological  indication  in  portion  A  is  probably  to  be  attributed 
to  the  greater  distance  in  time  of  Luke  from  the  destruction  of  Jeru- 
salem. Had  any  considerable  number  of  years  passed  since  that 
event,  Luke  could  hardly  use  effectively  the  portion  A,  which  imph- 
citly  appears  to  make  a  close  sequence  of  that  catastrophe  and  the 
appearance  of  the  Son  of  man.  Indeed,  Luke  goes  farther  than  mere 
omission  of  that  which  seems  to  have  failed  of  fulfilment;  for  in  the 
latter  part  of  the  verse  by  which  he  immediately  precedes  this  para- 
graph, Luke  21:24,  he  introduces  an  entirely  new  chronological 
factor,  "the  times  of  the  Gentiles,"  which  he  asserts  must  "be  ful- 
filled" before  Jerusalem  is  again  occupied  by  its  own  people.  It  is 
obvious,  therefore,  that  he  separates  the  destruction  of  Jerusalem, 
"that  tribulation"  of  document  MK  (A),  from  the  appearance 
of  the  Son  of  man  by  at  least  the  period  of  "  the  times  of  the  Gentiles." 
The  experiences  of  history  have  led  him,  it  seems,  to  modify  his  docu- 
ment in  more  than  one  particular. 

In  addition  to  the  portion  E,  which  Matthew  derived  otherwise 
than  from  his  document  MK,  he  enlarges  upon  the  statements  of 
portion  G  by  the  words,  "with  a  great  sound  of  a  trumpet."  This 
accretion  seems  to  have  come  into  the  record  of  Matthew  from  that 


FINAL  DISCOURSE  OF  JESUS  ON  THE  FUTURE  173 

passage  in  Isaiah  where  he  is  describing  the  assembling  of  the  scattered 
tribes  of  Israel  in  the  day  of  Jehovah,  in  terms  similar,  in  general,  to 
those  used  in  portion  G,  among  which  is  this:  "And  it  shall  come  to 
pass  in  that  day  that  a  great  trumpet  shall  be  blown."'  Elsewhere 
than  in  these  additions,  Matthew  is  faithful  to  his  source,  the  docu- 
ment MK. 

In  the  presence  of  such  extensive  and  dramatic  additions  by  the 
evangelists  to  their  document  MK  as  are  shown  in  the  portion  C 
added  by  Luke,  and  in  the  portion  E  added  by  Matthew,  it  seems 
reasonable,  if  not  imperative,  to  raise  the  question  whether  the  docu- 
ment MK  itself  is  an  accurate  report  of  the  words  on  this  subject 
spoken  by  Jesus.  To  a  decision  on  that  problem,  the  gospel  parallels 
can  give  no  further  help,  for  they  both  witness  to  a  document  MK 
substantially  such  as  we  have  in  this  paragraph.  Since  the  compari- 
son of  gospel  with  document  yields  no  more  than  a  possibihty  or 
probability  of  primal  modification  in  the  document  MK,  and  that 
especially  with  respect  to  dramatic  details,  there  is  suggested  the 
endeavor  to  gain  further  knowledge  by  the  comparison  of  document 
with  document,  a-  method  which  has  elsewhere  yielded  important 
results. 


Document  MK  Document  P  §6o 

A     The  days  will  come,  when  ye  shall  desire  to  see 
one  of  the  days  of  the  Son  of  man,  and  ye  shall  not 
see  it. 
B     And  then  if  any  man  shall  say  unto  you,  Lo,        B  And  they  shall  say  to  you,  Lo,  there!     Lo, 

here  is  the  Christ;   or,  Lo,  there;    believe  it  not.  here!  go  not  away,  nor  follow  after  them: 

C     But  in  those  days,  after  that  tribulation, 
D  the  sun 

shall  be  darkened,  and  the  moon  shall  not  give  her 
light,  and  the  stars  shall  be  falling  from  heaven, 
and  the  powers  that  are  in  the  heavens  shall  be 
shaken. 
E  And  then  shall  they  see  the  Son  of  man        E  for  as 

coming  in  clouds  with  great  power  and  glory.  the  lightning,  when  it  lighteneth  out  of  the  one 

part  under  the  heaven,  shineth  unto  the  other 
part  under  heaven;  so  shall  the  Son  of  man  be  in 
his  day. 
F  And  as  it  came  to  pass  in  the  days  of  Noah,  even 
so  shall  it  be  also  in  the  days  of  the  Son  of  man. 
They  ate,  they  drank,  they  married,  they  were 
given  in  marriage,  until  the  day  that  Noah  entered 
into  the  ark,  and  the  flood  came,  and  destroyed 
them  all.  Likewise  even  as  it  came  to  pass  in  the 
days  of  Lot;  they  ate,  they  drank,  they  bought, 
they  sold,  they  planted,  they  builded;  but  in  the 
day  that  I^t  went  out  from  Sodom  it  rained  tire 
and  brimstone  from  heaven,  and  destroyed  them 
all :  after  the  same  manner  shall  it  be  in  the  day 
that  the  Son  of  man  is  revealed. 


Isa.  27:12, 


174  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

G     And  let  him  that  is  on  the  housetop  not  go        G  I"  '^?'  ^^V'  •?« 

down,  nor  enter  in,  to  take  anything  out  of  his  which  shall  be  on  the  housetop,  and  his  goods  in 

house-   and  let  him  that  is  in  the  field  not  return  the  house,  let  him  not  go  down  to  take  them  away: 

back  to  take  his  cloke.  and  let  him  that  is  in  the  field  likewise  not  return 

back.     Remember  Lot's  wife. 
H     And  then  shall  he  send  forth  the  angels,  and        H     I  say  unto  you,  In  that  night  there  shall  be  two 
shall  gather  together  his  elect  from  the  four  winds,  men  on  one  bed;   the  one  shall  be  taken,  and  the 

from  the  uttermost  part  of  the  earth  to  the  utter-  other  shall  be  left.     There  shall  be  two  women 

most  part  of  heaven.  grinding  together;  the  one  shall  be  taken,  and  the 

other  shall  be  left. 
I  And  they  answering  say  unto 

him,  \\Tiere,  Lord?  .And  he  said  unto  them, 
\\Tiere  the  body  is,  thither  will  the  eagles  also  be 
gathered  together. 

That  the  content  of  document  P  §60  bears  some  original  relation 
to  the  final  discourse  of  Jesus  on  the  future  has  been  suggested  by  the 
evidence,  more  than  once,  in  preceding  studies.  It  is  significant  that 
the  portion  G  does  actually  appear  in  the  document  MK  report  of 
the  discourse;  the  fact  that  it  has  retained  a  place  there,  despite  its 
lack  of  relation  to  the  immediate  context,  testifies,  it  would  seem,  to 
its  right  to  be  located  elsewhere  in  the  same  discourse.  To  this 
evidence  is  to  be  added  the  closeness  of  verbal  likeness  between  the 
portions  B  of  the  two  documents.  Of  special  significance  is  the  similar 
sequence  of  subjects,  the  rise  of  messianic  claimants  being  followed 
by  a  description  of  the  day  of  the  Son  of  man  in  both  documents. 
This  agreement  in  sequence  would  be  notable  in  any  case,  but  it  takes 
on  increased  evidential  value  when  it  is  observed  that  in  document 
MK  the  statement  about  messianic  claimants  holds  a  relation  to  what 
precedes  and  to  what  follows  which  is  intelHgible  with  difiiculty. 
Thus  the  rise  of  messianic  claimants  is  set  in  intimate  connection  with 
the  destruction  of  Jerusalem  by  the  opening  words,  "And  then  if  any 
man,  etc."  It  is  followed  by  the  promise  of  the  day  as  to  come  "in 
those  days,  after  that  tribulation."  Thus  the  activity  of  the  mes- 
sianic claimants  is  set  in  comparative  isolation  and  within  narrow 
Kmits  of  time.  Indeed,  to  the  chronological  outhne  of  document  MK 
in  this  discourse,  the  sayings  about  the  claimants  form  more  or  less 
of  an  interruption.  Their  retention  here  seems  to  indicate  clearly  that 
in  the  discourse  of  Jesus  they  did  actually  follow  upon  the  words  about 
the  destruction  of  Jerusalem,  the  difikulty  of  their  interpretation  as  in 
document  MK  being  created  solely  by  the  "And  then"  of  that  docu- 
ment and  the  absence  of  such  a  transition  forecast  as  is  supplied  by 
the  portion  A  of  document  P. 

Against  the  general  suggestion  that  document  P  §60  is  the  report 


FINAL  DISCOURSE  OF  JESUS  ON  THE  FUTURE  175 

of  a  part  of  the  original  final  discourse,  there  may  not  be  urged  its 
present  position  in  document  P,  for  it  seems  to  have  been  established 
in  preceding  studies  that  the  document  P  settings  of  sayings  and  order 
of  narratives  are  not  either  in  intention  or  in  fact  strictly  historical. 
To  this  important  general  result  there  is  to  be  added  the  significant 
specific  fact  that  an  important  section  of  the  sayings  about  persecu- 
tion in  this  discourse  is  actually  found  at  a  point  in  document  P  much 
further  removed  from  the  period  in  which  they  v^ere  spoken,  docu- 
ment MK  i3:ii=document  P  §22,  their  isolated  character  in  docu- 
ment P  making  it  practically  certain  that  they  are  not  repeated  say- 
ings. That  other  portions  of  the  same  discourse  should  find  reten- 
tion in  other  parts  of  document  P  is  therefore  highly  probable,  espe- 
cially such  vivid  and  clearly  unified  sections  of  the  discourse  as  the 
present  P  §60,  a  portion  vv^hich  might  very  easily  have  an  independent 
history  of  transmission. 

There  must  not  be  an  overemphasis  upon  the  judgment  of  the 
evangelist  Matthew^,  but  it  is  v^orth  noting  that  he  believed  that  not 
only  P  §60,'  but  also  other  sections  of  that  document  might  rightly  be 
distributed  in  this  final  discourse.  He  places  there  the  portions 
P  §§60,  28,  29,  and  the  document  M  equivalents  for  P  §§27,  64.  If 
one  does  not  follow  him  in  his  judgments,  one  is  under  the  exacting 
and  most  difficult  obligation  to  show,  for  instance,  what  relation  the 
portions  P  §§27-29  bear  to  the  context  or  occasion  assigned  them  by 
document  P. 

While  both  documents  in  the  above  paragraph  deal  with  the  same 
two  themes,  namely,  the  rise  of  messianic  claimants  and  the  day  of 
the  Son  of  man,  their  verbal  resemblances  are  close  only  in  the  first  of 
these  themes,  the  portion  B,  except  again  in  the  portion  G  retained  by 
document  MK  as  part  of  another  paragraph.  But  while  this  is  true 
of  the  wording,  there  is  a  substantial  agreement  in  thought  in  all  parts 
that  are  parallel.  The  lengthy  portion  F,  which  is  omitted  by  docu- 
ment MK,  has,  despite  its  length,  only  a  single,  simple  thought, 
namely,  that  the  day  is  of  such  a  nature  that  its  coming  has  no  pre- 
monitory signs;  it  finds  men  in  the  midst  of  their  normal  occupations 
and  modes  of  feeling  and  life.  The  portion  H  of  document  MK  is  a 
fair  equivalent  for  its  parallel  in  document  P;  and  the  same  may  be 

'  See  pp.  64-67. 


176  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

said  for  the  two  reports  of  portion  E.  The  whole  of  the  document 
MK  record  of  the  sayings  may  be  regarded  as  the  report  from  a  mind 
which  has  retained  the  substance  of  the  thought  but  has  lost  the  precise 
original  phrasing  of  it.  If  one  presses  the  inquiry  as  to  how  the 
document  ]MK  report  assumed  the  form  of  wording  which  it  exhibits, 
it  may  be  answered  that  this  wording  sprang  from  a  reporter  whose 
mind  was  saturated  with  the  Old  Testament  descriptions  of  the  Day 
of  Jehovah,  descriptions  which  he  has  unwittingly  assigned  to  Jesus 
in  the  place  of  the  precise  phrasing  chosen  by  Jesus  for  the  Day  of  the 
Son  of  man. 

Thus  there  may  be  traced  in  portion  E  of  document  MK  the  influ- 
ence of  Dan.  7: 13,  "I  saw  in  a  vision  of  the  night,  and  lo,  there  came 
upon  the  clouds  of  heaven  one  like  unto  a  son  of  man."'  The 
phraseology  of  the  document  MK  portion  H  appears  more  than  once 
in  the  prophetic  descriptions  of  the  Day  of  Jehovah.  It  occurs  in 
passages  where  the  assembhng  of  the  scattered  tribes  of  Israel  is  in  the 
prophet's  view.  Zechariah  represents  Jehovah  as  giving  to  his 
people  the  assurance:  "I  will  gather  you  together  out  of  the  four 
winds  of  heaven."  ="  Moses  attaches  promises  for  Israel  to  his  exhorta- 
tion in  behalf  of  the  Law,  among  which  stands  this :  "  If  thy  dispersed 
be  from  one  end  of  heaven  to  the  other  end  of  heaven,  from  thence 
will  Jehovah  gather  thee  together.  "^  To  the  vision  of  Isaiah  the 
gathering  of  the  chosen  in  the  day  of  Jehovah  appears  in  this  form 
of  activity  by  Jehovah:  "And  it  shall  come  to  pass  in  that  day,  that 
Jehovah  shall  beat  off  his  fruit,  from  the  flood  of  the  River  unto  the 
brook  of  Egypt,  and  ye  shall  be  garnered  one  by  one,  O  ye  children  of 
Israel.  And  it  shall  come  to  pass  in  that  day,  that  a  great  trumpet 
shall  be  blown;  and  they  shall  come  which  were  ready  to  perish  in  the 
land  of  Assyria,  and  they  that  were  outcasts  in  the  land  of  Eg}'pt ;  and 
they  shall  worship  Jehovah  in  the  holy  mountain  at  Jerusalem."'* 
It  will  be  agreed  that  the  portions  E  and  H  of  document  MK  are  much 

'  'LXX  =  "idedipovv  if  opdiiari  ttjs  vuktSs,  Kal  idov  iwi  {/JLerd,  Th.)  twv  vecpeXuiv  rod 
oipavov  ws  vlb%  dv0pu)irov  ijpxero  {ipx^p-evos,  Th.)." 

2  Zech.  2:6,  LXX  =  "^K  Tuv  recrffdpuv  dv^p.wv  tov  ovpavov  a-vvd^ii)  v/xas." 

3  Deut.  30:4,  LXX  =  "^ai'  V  ij  5ia(Tiropd  <rov  dir^   dKpov  rod  ovpavov  ^'ws  AKpov  tov 
ovpavov,  iKeidev  avvd^ei  ae  K^pios." 

4lsa.  27:12,  13. 


FINAL  DISCOURSE  OF  JESUS  ON  THE  FUTURE  i77 

closer,  in  their  details  of  phraseology,  to  the  similar  thoughts  as  ex- 
pressed by  the  Old  Testament  prophets  than  to  these  thoughts  as 
expressed  by  Jesus  in  the  portions  E  and  H  of  document  P. 

Of  the  scene  portrayed  by  document  MK,  no  aspect  is  so  impres- 
sively vivid  and  intensely  dramatic  as  that  outHned  in  the  portion  D. 
But  it  is  this  portion,  and  it  only,  that  has  no  counterpart  in  the  docu- 
ment P  report  of  these  sayings.  This  is  surely  significant,  for,  in  the 
comparison  of  gospels  with  document  in  this  paragraph,  it  was  found 
that  the  evangelist's  additions  to  the  document  MK  were,  in  the  case 
of  both  Luke  and  Matthew,  the  most  dramatic  portions  of  their  para- 
graphs, namely,  the  portion  C  of  Luke  and  E  of  Matthew.^  From 
the  testimony  of  document  P  §60,  it  seems  that  it  must  be  concluded 
that  the  document  MK  is  itself  not  free  from  additions  of  the  same 
character.  From  whence  came  this  most  cataclysmic  feature  of  the 
document  MK  account  ?  The  evidence  seems  to  indicate  that  it  is 
derived  from  the  same  source  as  is  the  phraseology  in  which  MK 
clothes  those  parts  of  the  paragraph  which  are  paralleled  in  document 
P,  that  is,  from  the  Old  Testament  prophets.  Of  no  phase  of  the 
Day  of  Jehovah  is  there  more  frequent  mention  than  of  the  celestial 
disturbances  which  should  usher  in  that  day. 

Thus  the  opening  terms  of  the  portion  D  may  be  traced  to  Isa. 
13:9,  10: 

Lo,  the  day  of  the  Lord  cometh For  the  stars  of  heaven  and  the  con- 
stellations thereof  shall  not  give  their  light:  the  sun  shall  be  darkened  in  his  going 
forth,  and  the  moon  shall  not  cause  her  light  to  shine. 

The  closing  forecast  of  portion  D  is  derivable  from  Isa.  34: 4: 

And  all  the  powers  of  the  heavens  shall  be  melted  ....  and  all  the  stars 
[constellations]  shall  fall.^ 

Other  prophets  than  Isaiah  had  borne  testimony  to  the  spectacular 
nature  of  that  Day.     The  terms  of  Amos  are: 

And  it  shall  come  to  pass  in  that  day,  saith  the  Lord  God,  that  I  will  cause  the 
sun  to  go  down  at  noon,  and  I  will  darken  the  earth  in  the  clear  day.^ 

To  the  vision  of  Zephaniah  it  presented  itself  under  similar  forms: 

1  See  p.  170. 

2  L,XX  =  "TaKri<rovTaL  TrSirat  al  Svvdfxeis  tQv  ovpavQiv  .  .  .  .  koI  irdvTa  to.  Affrpa 
ire<T€?Tat." 

3  Amos  8:g. 


178  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

The  great  day  of  the  Lord  is  near,  it  is  near  and  hasteth  greatly  ....  That 
day  is  a  day  of  wrath,  a  day  of  trouble  and  distress,  a  day  of  wasteness  and  desola- 
tion, a  day  of  darkness  and  gloominess,  a  day  of  clouds  and  thick  darkness,  a 
day  of  the  trumpet  and  alarm.' 

More  vivid  in  detail  and  dramatic  in  general  impression  are  the 
scenes  which  the  prophetic  spirit  of  Joel  grasped  and  delineated : 

The  day  of  the  Lord  cometh,  for  it  is  nigh  at  hand:  a  day  of  darkness  and 
gloominess,  a  day  of  clouds  and  thick  darkness  ....  the  heavens  tremble;  the 
sun  and  the  moon  are  darkened,  and  the  stars  withdraw  their  shining  ....  for 
the  day  of  the  Lord  is  great  and  very  terrible;  and  who  can  abide  it  ?^ 

Most  striking  among  the  portrayals  is  that  of  Joel  2 :  30,  31 : 

And  I  will  shew  wonders  in  the  heavens  and  in  the  earth,  blood,  and  fire,  and 

pillars  of  smoke.     The  sun  shall  be  turned  into  darkness,  and  the  moon  into  blood, 

before  the  great  and  terrible  day  of  the  Lord  come. 

In  a  community  that  beheved  itself  to  be  experiencing  the  fulfilment 
of  the  prophecy  of  Joel  2 :  28,  29,  it  was  inevitable  that  vigorous  hope 
should  be  taken  from  that  experience,  and  that  it  should  frame  for 
itself,  as  a  central  behef ,  the  faith  that  the  remainder  of  the  prophecy, 
Joel  2:30,  31,  was  on  the  verge  of  reahzation.  That  the  former  was 
the  case  with  the  early  Christians  is  testified  by  Acts  2: 1-36;  that  the 
latter  was  the  resultant  is  evident  from  the  large  place  given  this  hope 
in  the  early  apostolic  age.  \\'ith  the  authentic  words  from  Jesus 
of  document  P  §60  concerning  "the  day"  as  a  starting-point,  with 
the  experience  of  finding  large  areas  of  prophecy  about  "the  last 
days "3  richly  fulfilled  in  the  present,  with  that  interpretation  of 
Joel  which  regarded  the  events  of  Joel  2:28,  29  as  immediately  pre- 
ceding those  of  Joel  2:30,  31,  is  it  not  both  natural  and,  in  some 
measure,  justifiable  that  they  freely  embody  Old  Testament  forecasts 
in  their  growing  tradition  of  the  words  of  Jesus  about  the  future  ? 
These  are  probably  not  regarded  by  them  as  conveying  a  different 
body  of  ideas;  they  are  likely  not  even  thought  of  as  introducing 
minor  essential  modifications;  they  are  beheved  rather  to  report  the 
ideas  of  Jesus,  which  they  naturally  consider  as  grounded  in,  and  origi- 
nating from.  Old  Testament  prophecy.  Moreover,  this  accretion  of 
Old  Testament  phrasing  must  be  regarded  as  a  gradual  and  prolonged 
process,  wrought  out  in  an  oral  tradition;  it  is  surely  not  the  outcom.e 
of  a  single  sitting  at  manuscript  reproduction  of  Jesus'  words. 

'  Zeph.  i:  14-16.  *  Joel  2: 1,  2,  10,  II.  3  Acts  2:17. 


FINAL  DISCOURSE  OF  JESUS  ON  THE  FUTURE  179 

It  has  been  pointed  out  that  the  statement  about  the  rise  of  mes- 
sianic claimants  in  portion  B  of  document  MK  is  given  such  a  chrono- 
logical setting  in  that  document  that  there  are  narrow  limits  of  time 
for  their  activity.  This  is  effected  by  the  "And  then"  of  portion  B, 
which  means  after  the  destruction  of  Jerusalem,  and  by  the  ''  But  in 
those  days,  after  that  tribulation"  of  portion  C.  But  it  is  to  be 
observed  that  the  portion  C,  which  brings  the  day  of  the  Son  of  man 
into  close  sequence  with  the  destruction  of  Jerusalem,  is  entirely 
absent  from  the  document  P  record  of  these  sayings.  In  the  docu- 
ment P  account  there  is  no  statement  of  any  kind  as  to  the  sequence 
of  the  rise  of  messianic  claimants  and  the  day  of  the  Son  of  man, 
or,  indeed,  of  the  time  relation  of  "the  day"  to  any  other  event  or 
events.  The  single  chronological  note  of  P  §60  is  that  in  the  portion 
A  in  the  words,  "And  ye  shall  not  see  it."  Instead  of  supplying,  as 
does  document  MK,  an  assurance  to  the  disciples  that  they  may  look 
for  "the  day"  to  follow  speedily  upon  "that  tribulation,"  the 
document  P  warns  them  that  all  desire  to  see  "the  day"  is  vain  and 
destined  to  disappointment — "ye  shall  not  see  it."  Does  the  accept- 
ance of  the  document  P  §60  report  of  the  sayings  of  Jesus  about  the 
day  of  the  Son  of  man,  because  of  the  weighty  external  and  internal 
evidences  of  its  greater  originality  as  compared  with  document  MK, 
leave  the  discourse  without  any  indication  as  to  the  time  of  the  two 
great  events  named  in  the  discourse,  the  destruction  of  Jerusalem  and 
the  day  of  the  Son  of  man  ?  The  paragraph  that  follows  in  docu- 
ment MK  makes  a  clear  answer  to  that  important  question. 

§9.    The  Time  of  the  Events 

Gospel  MT  24:32-36  Document  MK  13:28-32  Gospel  LK  21:29-33 

A     Now  from  the  fig  tree  learn  A     Now  from  the  fig  tree  learn  A     And  he  spake  to  them  a  para- 

her  parable:    when  her  branch  her  parable:    when  her  branch  ble:   Behold  the  fig  tree,  and  all 

is  now  become  tender,  and  put-  is  now  become  tender,  and  put-  the  trees:    when  they  now  shoot 

teth   forth    its  leaves,   ye  know  teth  forth  its  leaves,  ye  know  that  forth,  ye  see  it  and  know  of  your 

that  the  summer  is  nigh;  even  so  the  summer  is  nigh;   even  so  ye  own  selves  that  the  summer  is 

ye  also,  when   ye  see  all    these  also,   when  ye  see  these  things  now    nigh.     Even    so    ye    also, 

things,  know  ye  that  it  is  nigh,  coming  to  pass,  know  ye  that  it  when  ye  see  these  things'  coming 

even  at  the  doors.     Verily  I  say  is  nigh,  even  at  the  doors.     Verily  to  pass,  know  ye  that  the  king- 

unto  you.  This  generation  shall  I  say  unto  you,  This  generation  dom  of  God  is'  nigh.     Verily  I 

not  pass  away,  till  all  these  things  shall   not    pass   away,    until   all  say  unto   you,   This  generation 

be  accomplished.     Heaven  and  these    things    be    accomplished.  shall  not  pass  away,  till  all  things 

earth  shall  pass  away,   but  my  Heaven    and    earth    shall    pass  be  accomplished.     Heaven  Eind 

words  shall  not  pass  away.  away:    but  my  words  shall  not  earth  shall  pass  away:    but  my 

pass  away.  words  shall  not  pass  away. 

B                                             But  of  B                      But  of  that  day  or 

that  day  and  hour  knoweth  no  that  hour  knoweth  no  one,  not 

one,    not    even    the    angels    of  even  the  angels  in  heaven,  neither 

heaven,  neither  the  Son,  but  the  the  Son,  but  the  Father. 
Father  only. 


i8o  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

In  no  other  paragraph  of  this  discourse  does  Matthew  follow  his 
document  MK  so  closely  in  verbal  details  as  in  that  above. 
No  significant  divergence  is  observable  in  the  portion  A.  For  his 
document  MK  phrase  "that  day  or  that  hour"  in  portion  B,  Matthew 
substitutes  "that  day  and  hour."  By  this  apparently  unimportant 
modification,  the  evangelist  obscures  more  completely  that  apphcation 
of  portion  B  to  the  day  of  the  Son  of  man  which  already  had  suffered 
partial  obscuration  in  document  MK  by  the  probable  addition  of  the 
words  "  or  that  hour. "  The  original  utterance  of  Jesus  seems  to  have 
been,  "But  of  that  day  knoweth  no  one,  etc.,"  the  reference  being  to 
the  day  of  the  Son  of  man  of  which  he  had  just  been  speaking.  Had 
the  original  intention  of  the  speaker  been  to  say  that  the  events  referred 
to  in  portion  A  were  to  fall  within  the  present  generation,  but  that  the 
precise  day  of  their  coming  could  not  be  forecast  by  himself  or  even 
by  angels,  his  language  more  naturally  would  have  been,  "But  of 
the  day  or  the  hour  knoweth  no  one."  On  the  other  hand,  had  the 
wish  been  to  distinguish  in  time  between  all  the  other  events  he  had 
forecast  and  the  day  of  the  Son  of  man  itself,  the  language  could 
hardly  have  been  other  than  that  suggested — "But  of  that  day 
knoweth  no  one."  For  the  phrase  of  Jesus  from  first  to  last  in  the 
preceding  paragraph,  P  §60,  is  "the  day  of  the  Son  of  man,"  not  "the 
coming  {irapovaia)  of  the  Son  of  man,"  or  "the  end,"  or  "the  con- 
summation of  the  aeon,"  or  "the  kingdom  of  God."  It  seems  evi- 
dent that  in  this  paragraph  on  the  time  of  the  events  Jesus  distin- 
guished between  the  destruction  of  Jerusalem  and  the  day  of  the  Son  of 
man  by  affirming  that  the  former  would  be  realized  within  the  genera- 
tion, but  that  the  time  of  the  latter  was  unknown  to  any  but  the 
Father  himself.  That  Jesus  had  some  confidence,  however,  that  "  the 
day"  would  not  fall  within  that  near  future  in  which  his  disciples 
would  ardently  desire  it  seems  asserted  by  him  in  his  sa}ang  of  the 
previous  paragraph — "ye  shall  not  see  it." 

That  the  obscuration  of  the  distinction  apparently  intended  here 
by  Jesus  between  the  time  of  the  two  events  became  more  and  more 
complete  as  the  tradition  of  his  words  was  handled  and  interpreted 
is  evidenced  not  only  by  the  change  of  phrasing  made  by  Matthew 
in  the  portion  B,  but  more  strikingly  in  the  editorial  work  of  the 
evangelist  Luke  in  portion  A.     There  Luke  substituted  for  the  simple 


FINAL  DISCOURSE  OF  JESUS  ON  THE  FUTURE  i8l 

"it  is  nigh"  the  specific  "the  kingdom  of  God  is  nigh,"  by  which 
he  made  it  impossible  to  interpret  the  portion  A  in  any  other  sense 
than  as  applying  to  the  whole  body  of  events  previously  mentioned  by 
Jesus,  including  the  day  of  the  Son  of  man.  This  substitution  by 
Luke  makes  clear  also  that  in  his  time  the  phrase  "the  kingdom 
of  God"  had  come  to  be  regarded  as  meaning  for  Jesus  the  same  as 
"  the  day  of  the  Son  of  man."  But  since  Jesus  nowhere  either  in  the 
document  MK  report  of  this  discourse  or  in  those  portions  of  it  which 
are  now  believed  to  be  found  in  document  P  uses  the  term  "kingdom 
of  God"  or  in  any  way  indicates  that  he  is  defining  his  conception 
of  the  kingdom,  we  may  not  rightly  follow  Luke  in  his  insertion  of 
this  most  important  phrase  of  Jesus  in  the  present  discourse.  Because 
Jesus  does  not  use  here  the  term  "kingdom  of  God,"  we  may  not 
argue  therefrom  that  he  certainly  is  not  defining  here  the  future  of  the 
kingdom,  for  he  may  define  the  kingdom  without  naming  it.  But,  on 
the  other  hand,  it  would  be  quite  as  arbitrary  to  assume  from  this 
discourse  that  "day  of  the  Son  of  man"  is  with  Jesus  the  synonym 
for  "kingdom  of  God."  For  a  sound  deduction,  account  must  be 
taken  of  a  larger  area  of  the  teaching  of  Jesus  about  the  future, 
especially  that  which  deals  explicitly  and  unmistakably  with  the  future 
of  "the  kingdom  of  God."' 

The  motive  of  Luke  in  wholly  omitting  the  portion  B  of  his  docu- 
ment MK  may  reasonably  be  found  in  his  judgment  that  this  saying 
set  limits  to  the  knowledge  possessed  by  Jesus  which  did  not  accord 
with  that  estimate  of  the  person  and  dignity  of  Jesus  which  the 
Christian  community  cherished  in  the  time  or  in  the  circle  of  Luke. 

On  the  basis  of  the  critical  results  reached  to  the  present  in  the 
examination  of  the  final  discourse  on  the  future,  there  may  now  be 
reconstructed  tentatively  those  paragraphs  which  have  come  under 
consideration. 

§1.    Occasion  of  the  Discourse 

And  as  he  went  forth  out  of  the  temple, 
one  of  his  disciples  saith  unto  him,  Master, 
behold,  what  manner  of  stones  and  what 
manner  of  buildings !  And  Jesus  said  unto 
him,  Seest  thou  these  great  buildings? 
there  shall  not  be  left  here  one  stone  upon 
another,  which  shall  not  be  thrown  down. 

I  See  pp.  301-27.  The  appearance  of  the  phrase  "kingdom  of  God"  in  a  par- 
able which  Matthew  inserts  in  this  discourse  from  his  document  M  §24  is  considered 
fully  on  pp.  200-2. 


l82  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

§2.    Question  of  the  Disciples 

And  as  he  sat  on  the  mount  of  Olives 
over  against  the  temple,  Peter  and  James 
and  John  and  Andrew  asked  him  privately. 
Tell  us,  when  shall  these  things  be  ?  and 
what  shall  be  the  sign  when  these  things 
are  all  about  to  be  accomplished  ? 

§3.     Rise  of  Messianic  Claimants 

And  Jesus  began  to  say  unto  them,  Take 
heed  that  no  man  lead  you  astray.  Many 
shall  come  |Iin  my  name]],  saying,  I  am  he; 
and  shall  lead  many  astray. 

§4.    Events  before  the  Siege 

And  when  ye  shall  hear  of  wars  and 
rumours  of  wars,  be  not  troubled:  these 
things  must  needs  come  to  pass;  but  the 
end  is  not  yet.  For  nation  shall  rise 
against  nation,  and  kingdom  against  king- 
dom: H  there  shall  be  earthquakes  in 
divers  places;])  there  shall  be  famines: 
these  things  are  the  beginning  of  travail. 

§S.    Persecution  of  the  Disciples 

But  take  ye  heed  to  yourselves:  for  they 
shall  deliver  you  up  to  councils;  and  in 
synagogues  shall  ye  be  beaten;  and  before 
governors  and  kings  shall  ye  stand  for 
my    sake,    for   a   testimony    unto    them. 

And    the    A 
gospel  must  first  be  preached  unto  all  the 
nations. 
And    when  they   lead  you  to    judgement, 
and     deliver    you     up,     be    not     anxious 
beforehand  what  ye  shall  speak :  but  what- 
soever shall  be  given  you  in  that  hour,  that 
speak  ye:  for  it  is  not  ye  that  speak,  but  the 
Holy   Ghost.     And  brother  shall   deliver 
up  brother  to  death,   and  the  father  his 
child;    and  children  shall  rise  up  against 
parents,  and  cause  them  to  be  put  to  death. 
And  ye  shall  be  hated  of  all  men  for  my 
name's  sake:  And  not   a  hair  of 

B  but  he  that  endureth  to  the  end,  the        your  head  shall  perish.     In  your  patience 

same  shaU  be  saved.  ye  shall  win  your  souls. 

§6.     Destruction  of  Jerusalem 

But   when  ye  see  the  abomination  of 
desolation  standing  where  he  ought  not 
(let  him  that  readeth  understand),  then 
let  them  that  are  in  Juda;a  flee  unto  the 
C  and  let  him  that  is        mountains: 

on  the  housetop  not  go  down,  nor  enter 
in,  to  take  anything  out  of  his  house:  and 

let  him  that  is  in  the  field  not  return  back  g^^  ^^^  ^^^^  ^^^^  ^^^^  ^^^ 

to  take  his  doke.  ^j^j^  ^^jj^  ^^^  ^^  ^j^^^^  ,^^1  give  suck  in 

those  days !  And  pray  ye  that  it  be  not  in 
the  winter.  For  those  days  shall  be  tribu- 
lation, such  as  there  hath  not  been  the 
like  from  the  beginning  of  the  creation 
which  God  created  until  now,  and  never 
shall  be. 

And  except  the  Lord  had  short-    D 
ened  the  days,  no  flesh  would  have  been 
saved:   but  for  the  elect's  sake,  whom  he 
chose,  he  shortened  the  days. 

§7.     Rise  of  Messianic  Claimants 

The  days  will  come,  when  ye  shall  desire 

to  see  one  of  the  days  of  the  Son  of  man, 

E     ^nd  then  if  any  man  shall  say  unto        and  ye  shall  not  see  it.     And  they  shall 

you,  Lo,  here  is  the  Christ;  or,  Lx),  there;        say  to  you,  Lo,  there!    Lo,  here!   go  not 

believe  it  not:  away,  nor  follow  after  them.  ■  ,  ,     *""■  T^ 

shall  anse  fiJse  Christs  and  false  prophets, 
and  sh.-Ul  shew  signs  and  wonders,  that 
they  may  lead  astray,  if  possible,  the  elect. 
But  take  ye  heed:  behold,  I  have  told  you 
all  things  beforehand. 


FINAL  DISCOURSE  OF  JESUS  ON  THE  FUTURE  183 

§8.  The  Day  of  the  Son  of  Man 
G     But  in  those  days,  after  that  tribula-  For  as  the  lightning,  when  jt  lighteneth 

tion,  the  sun  shall  be  darkened,  and  the  out  of  the  one  part  under  the  heaven 
moon  shall  not  give  her  light,  and  the  shineth  unto  the  other  part  unde  heaven; 
stars  shall  be  falling  from  heaven,  and  the  so  shall  the  Son  of  man  be  in  his  day.  And 
powers  that  are  in  the  heavens  shall  be  as  ,t  came  to  pass  in  the  days  of  Noah 
shaken  And  then  shall  they  see  the  Son  even  so  shall  it  be  also  in  the  days  of  the 
of  mancoiSrng  in  clouds  with  great  power  Son  of  man  They  ate,  they  drank  they 
and  glorv.  And  then  shall  he  send  forth  married,  they  were  given  in  marriage 
the  angels,  and  shall  gather  together  his  until  the  day  that  Noah  entered  into  the 
elect  from  the  four  winds,  from  the  utter-  ark,  and  the  flood  came,  and  destroyed 
most  part  of  the  earth  to  the  uttermost  them  all.  Likewise  even  as ,,  came  to  pass 
nart  nf  ViPTvpn  >"  the  days  of  Lot;   they  ate,  they  drank, 

part  ot  heaven.  ^^^^  bought,  they  sold,  they  planted,  they 

buiided;  but  in  the  day  that  Lot  went  out 
from  Sodom  it  rained  fire  and  brimstone 
from  heaven,  and  destroyed  them  all :  after 
the  same  manner  shall  it  be  in  the  day  that 
the  Son  of  man  is  revealed.  In  that  day, 
he  which  shall  be  on  the  housetop,  and  his 
goods  in  the  house,  let  him  not  go  down  to 
take  them  away :  and  let  him  that  is  in  the 
field  likewise  not  return  back.  Remem- 
ber Lot's  wife.  I  say  unto  you.  In  that 
night  there  shall  be  two  men  on  one  bed; 
the  one  shall  be  taken,  and  the  other  shall 
be  left.  There  shall  be  two  women  grind- 
ing together;  the  one  shall  be  taken,  and 
the  other  shall  be  left. 

§9.    An  Interruption  by  the  Disciples 

And  they  answering  say  unto  him, 
Where,  Lord?  And  he  said  unto  them, 
Where  the  body  is,  thither  will  the  eagles 
also  be  gathered  together. 

§10.    Time  of  Destruction  of  Jerusalem 

Now  from  the  fig  tree  learn  her  parable: 
when  her  branch  is  now  become  tender, 
and  putteth  forth  its  leaves,  ye  know  that 
the  summer  is  nigh;  even  so  ye  also,  when 
ye  see  these  things  coming  to  pass,  know 
ye  that  it  is  nigh,  even  at  the  doors.  Verily 
I  say  unto  you.  This  generation  shall  not 
pass  away,  until  all  these  things  be  accom- 
plished. Heaven  and  earth  shall  pass 
away:   but  my  words  shall  not  pass  away. 

§11.     Time'^of  the  Day  of  the  Son  of  Man 

But  of  that  day  Hor  that  hour]]  knoweth 
no  one,  not  even  the  angels  in  heaven, 
neither  the  Son,  but  the  Father. 

In  the  above  exhibit  there  is  shown  consecutively  all  of  the  material 
in  our  present  document  MK  13:1-32,  both  that  which  is  accepted 
and  that  which  is  not  accepted  as  original.  The  accepted  portions 
occupy  the  central  of  the  three  columns.  To  the  left  there  are  set 
those  portions  of  document  MK  in  the  place  of  which  other  documen- 
tary testimony  is  substituted;  to  the  right  there  are  set  those  portions 
which  are  beheved  to  be  additions  to  the  discourse  as  uttered  by  Jesus. 
Within  brackets  in  §§3,  4,  n  there  are  placed  certain  phrases,  not 
conveniently  detachable,  which  also  are  regarded  as  accretions.  In 
the  central  column  of  §§7-9  the  material  is  drawn  from  document 
P  §60.  In  §5  the  equivalent  of  the  portion  B,  which  is  set  aside,  is 
drawn  from  the  Lukan  record  at  that  point,  Luke  21 :  18,  19. 


1 84  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

Of  the  portions  of  document  MK  set  to  the  left,  the  portion  C  ap- 
pears later  as  a  part  of  the  document  P  account  of  the  day  of  the 
Son  of  man  in  §8;  the  portion  E  has  substantially  a  verbal  parallel  in 
the  document  P  record  of  §7.  Of  the  portions  of  document  MK  set 
to  the  right,  the  portion  F  statements  are  substantially  covered  by  the 
preceding  forecast  of  document  P,  itself  paralleled  by  the  portion  E 
of  document  MK,  the  latter  set  to  the  left  only  because  of  the  purer 
and  better  introduced  parallel  of  document  P  in  §7.  By  this  review 
it  will  be  seen  at  a  glance  that  the  am.ount  of  the  proposed  disturbance 
in  the  document  MK  record  is  not  considerable. 

Additional  justification  for  the  proposed  reconstruction  may  be 
had  by  bringing  into  view  certain  considerations  which  could  not 
emerge  so  clearly  earlier  in  the  examination.  Thus  it  is  possible  now 
to  raise  the  question  as  to  the  relative  intelhgibility  and  appropriate- 
ness of  the  portion  B  and  the  proposed  Lukan  substitute.  If  Jesus 
did  not  promise  that  the  day  of  the  Son  of  man  would  certainly  follow 
upon  the  destruction  of  Jerusalem  at  no  great  distance,  what  meaning 
can  there  be  in  the  Markan  portion  B  ?  "The  end "  which  is  referred 
to  there  is  either  the  destruction  of  Jerusalem  or  the  day  of  the  Son  of 
man,  probably  the  latter,  though  the  same  phrase  from  Jesus  in  §4 
does  not  necessarily  mean  more  than  the  destruction  of  Jerusalem. 
But  to  whichever  event  it  was  appHed  by  the  disciples  in  portion  B, 
that  event  brought  salvation  to  him  who  endured  persecution  until 
it  came.  It  will  hardly  be  held  that  Jesus  thought  the  destruction  of 
Jerusalem  the  time  of  salvation;  and  he  would  surely  not  exhort  to 
endurance  and  define  salvation  in  terms  of  endurance  until  the  time 
of  an  event  of  which  he  did  not  know  the  time,  but  which  he  impliedly, 
if  not  explicitly,  set  beyond  that  generation.  On  the  other  hand,  the 
present  Markan  portion  B  is  normally  explainable,  in  the  light  of 
the  hopes  of  the  apostohc  age,  as  a  modification  of  the  earher  docu- 
ment MK  saying  still  preserved  in  Luke. 

An  additional  argument  for  the  exclusion  of  the  portion  F  and  the 
bracketed  portion  in  §3,  on  the  ground  of  the  imphcit  claim  of  Jesus 
to  be  the  true  Christ,  may  now  be  seen  by  a  comparison  of  the  Markan 
portion  E  with  its  document  P  parallel,  the  former  bearing  the  phrase, 
"  the  Christ."  It  is  not  without  considerable  confirmatory  significance 
that  in  three  of  the  portions  which,  on  wholly  independent  grounds. 


FINAL  DISCOURSE  OF  JESUS  ON  THE  FUTURE  185 

have  been  set  aside  there  occurs  that  striking  designation  for  the  com- 
munity, "  the  elect,"  portions  D,  F,  and  G,  a  designation  that  occurs 
nowhere  else  in  the  discourse.  It  will  be  recalled  that  it  is  the  idea  of 
election  which  constitutes  the  eschatological  addition  to  the  docu- 
ment M  report  of  the  parable  of  the  Great  Supper  or  Marriage  Feast, 
closing  with  "for  many  are  called,  but  few  elected." 

From  the  evidence  of  this  discourse  it  seems  that  there  are  in  the 
Synoptic  Gospels  three  strata  of  thought  about  the  time  of  the  day 
of  the  Son  of  man.  There  is  the  thought  of  Jesus  that  no  one  but  the 
Father  knows  the  time  of  that  day.  There  is  the  thought  of  the  early 
apostolic  age  that  the  day  is  to  follow  closely  upon  the  destruction  of 
Jerusalem,  recorded  in  the  above  portion  G  of  document  MK  and 
elsewhere.  There  is  the  thought  of  the  later  apostolic  age  that  before 
that  day  the  gospel  must  be  preached  in  the  whole  inhabited  earth, 
recorded  in  the  above  portion  A  of  document  MK  and  elsewhere.  At 
a  previous  point  it  was  seen  that  there  are  apparently  three  similar 
strata  concerning  the  extent  of  the  mission  of  the  disciples,  an  idea 
itself  determined  in  large  part  by  chronological  considerations. 

§10.    Exhortation  in  the  Final  Discourse 

Gospel  MT  24:42  Document  MK  13:33-37  Gospel  LK  21:34-36 

A     Take  ye  heed,  watch:   for  ye    A     But  take  heed  to  yourselves, 
know  not  when  the  time  is. 

B  lest  haply  your  hearts  be  over- 
charged with  surfeiting,  and 
drunkenness,  and  cares  of  this 
life,  and  that  day  come  on  you 
suddenly  as  a  snare:  for  so 
shall  it  come  upon  all  them  that 
dwell  on  the  face  of  all  the  earth. 
C  It  is 

as  when  a  man,  sojourning  in 
another  country,  having  left  his 
house,  and  given  authority  to  his 
servants,  to  each  one  his  work, 
commanded  also  the  porter  to 
watch. 
D     Watch  therefore:  for  ye  know    D  Watch  therefore:  D  But  watch  ye  at  every  season, 

not    on    what    day    your    Lord 
Cometh. 

E  for  ye 

know  not  when  the  lord  of  the 
house  Cometh,  whether  at  even, 
or  at  midnight,  or  at  cockcrow- 
ing,  or  in  the  morning;  lest  com- 
ing suddenly  he  find  you  sleeping. 

F  making  supplication,  that  ye 
may  prevail  to  escape  all  these 
things  that  shall  come  to  pass, 
and  to  stand  before  the  Son.  of 
man. 
G  And  what  I  say  unto  you  I  say 
unto  all,  Watch. 


1 86  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

Nowhere  else  in  the  Synoptic  Gospels  can  there  be  found,  in  the 
details  of  the  relation  of  gospels  MT  and  LK  to  document  MK,  such 
phenomena  as  are  seen  in  the  above  important  paragraph  with  which 
the  document  MK  account  of  the  final  discourse  closes.  Nowhere 
else,  from  first  to  last,  do  the  later  evangeUsts  treat  their  source  with 
such  striking  freedom.  Nowhere  else  is  there  a  twofold  paragraph 
of  material,  derived  from  document  MK,  which  clearly  holds  to  the 
theme  of  the  document  yet  re-expresses  it  with  so  Httle  regard  to  the 
verbal  content  of  the  document.  This  impression  of  singularity  in  the 
treatment  of  this  hortator>'  paragraph  by  Matthew  and  Luke  is 
deepened  when  it  is  observed  with  what  faithfulness  the  evangehsts, 
especially  Matthew,  have  taken  over  the  immediately  preceding  para- 
graph on  the  time  of  the  events.  The  altogether  isolated  character 
of  the  evangelists'  action  at  this  point  in  the  handhng  of  their  docu- 
ment indicates  the  need  for  an  especially  close  scrutiny  of  their  work, 
with  the  object  of  determining,  if  possible,  the  active  factors  in  this 
unusual  procedure. 

The  verbal  indebtedness  of  Luke  to  document  MK  does  not  extend 
much  beyond  the  hortatory  w^ords  of  portions  A  and  D,  "Take  ye 
heed,"  "Watch  ye."^  In  portion  B  there  is  the  thought  that  "that 
day"  will  come  "suddenly  (at<^i^iSio<?),"  which  is  alhed  to  the  figure 
of  "the  lord  of  the  house,"  in  portion  E,  who  may  come  "suddenly 
(e|at(^i^7;9)."  That  in  portion  D  the  evangelist  Luke  is  returning  to 
the  "Watch  ye"  of  portion  A  of  his  document,  after  having  expanded 
the  "Take  ye  heed"  of  A  by  portion  B,  seems  indicated  by  his  use  of 
aypvTTvelTe  in  D  against  the  ^ptj^opelre  of  his  document  in  D.  The 
portion  F  apparently  constitutes  the  corresponding  expansion  of  the 
"Watch  ye"  of  his  document.  In  brief,  the  evangehst  Luke  has 
taken,  it  seems,  the  double  exhortation  of  his  document  MK,  "Take 
ye  heed:  Watch  ye,"  together  with  the  reason  for  the  exhortation, 
"  For  ye  know  not  when  the  time  is,"  and  has  reasonably  and  impres- 
sively elaborated  these  most  weighty  thoughts  in  his  portions  B  and  F. 

But  why  did  not  Luke  accept  the  elaborations  of  those  thoughts 
in  the  form  in  which  they  were  presented  to  him  by  his  document  MK 
in  the  portions  C  and  E  ?  Omissions  by  Luke  from  his  document 
MK  can  be  explained  generally  by  his  literary  principle  not  to  repeat 

I  Even  here  Luke  has  irpoaixtre  for  the  pXiirere  of  his  document  MK. 


FINAL  DISCOURSE  OF  JESUS  ON  THE  FUTURE  187 

from  document  MK  that  which  is  already  supplied  to  him  by  his 
other  documents,  especially  by  document  P.  Does  document  P  con- 
tain anything  which  may  have  been  taken  by  Luke  as  the  parallel  to 
the  portions  C  and  E  ?  Those  portions,  it  will  be  observed,  read  like 
fragments  of  two  parables.  That  the  portions  C-E  as  they  now 
stand  do  not  convey  as  a  whole  one  single  continuous  thought  seems 
indicated  by  the  fact  that  in  C  one  only  is  set  to  the  special  duty  of 
watching,  while  in  E  the  supposition  is  that  the  whole  body  of  servants 
are  watching.  In  view  of  the  method  of  Luke  in  the  use  of  his  docu- 
ments observed  elsewhere,  it  seems  reasonable  to  conclude  that  Luke 
omitted  the  portion  C  because  he  had  reported  the  parable  more  fully 
from  document  P  §646;  and  that  he  omitted  the  portion  E  because  he 
had  been  able  to  supply  that  parable  in  more  complete  form  from  his 
document  P  §27.  In  the  case  of  this  hortatory  paragraph  Luke  was 
confronted  by  a  more  difficult  problem  of  adjustment  between  docu- 
ments MK  and  P  than  at  previous  points  in  this  discourse.  Thus 
he  could  omit  MK  13:21-23  entirely  because  in  document  P  §60  he 
had  precisely  the  wording  of  document  MK,  and  had  already  taken 
from  document  MK  13:5,  6  one  statement  of  the  thought.  Since 
MK  13:  II  had  appeared  from  document  P  §22,  Luke  would  not  again 
use  it,  but  being  an  integral  part  of  the  paragraph  in  MK  he  gave  it 
place  in  rewritten  form  as  Luke  21 :  14,  15.  Something  like  the  latter 
he  does  in  the  present  paragraph;  but  because  that  which  he  must 
rewrite  is  parabolic  in  form,  portions  C  and  E,  his  substitutionary 
portions  B  and  F  are  exceptionally  unlike  the  original  in  his  docu- 
ment, in  other  words,  he  has  retained  substance  only,  not  form. 

Does  this  suggested  explanation  of  the  procedure  of  Luke  find  any 
support  in  the  method  of  Matthew  at  this  point  ?  After  using  the 
paragraph  on  the  time  of  the  events  from  document  MK,  Matt.  24:32- 
36,  Matthew  inserted  those  portions  of  document  P  §60  which  he  had 
not  already  employed  as  Matt.  24: 26-28,  namely,  what  makes  up  our 
present  Matt.  24:37-41.  Then  he  inserted  his  equivalent  for  the 
Markan  hortatory  paragraph.  Matt.  24:42.  Turning  again  to  docu- 
ment P,  he  inserted  the  parables  P  §§28,  29B;  and  followed  them  at 
once  by  two  parables  from  document  M  §§24.  25,  the  latter  being  the 
equivalent  of  document  P  §646,  the  former  apparently  the  equivalent 
of  P  §27.     It  would  seem,  therefore,  that  not  only  Luke  but  Matthew 


1 88  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

also  regarded  the  portions  C  and  E  of  their  document  ]\IK  as  parables 
equivalent  to  those  of  document  P§64B=M§25  and  document 
P§27=M§24.  Like  the  evangeHst  Luke,  Matthew  considers  it 
important  to  give  a  place  (in  portion  D)  to  the  hortatory  "Watch  ye" 
of  his  document  MK;  unlike  Luke,  he  does  not  feel  under  obUgation 
to  rewrite  the  portions  C  and  E,^  perhaps  because  he  is  able,  on  the 
one  hand,  to  draw  so  many  parables  on  the  theme  from  his  documents 
P  and  M,  and,  on  the  other,  again  unlike  Luke,  is  able  to  use  the  docu- 
ment P  parables  in  this  immediate  context.  By  both  of  his  other 
documents  Matthew  was  suppHed  with  more  complete  reports  of  the 
two  parables  in  portions  C  and  E  of  his  document  ]MK. 

The  presence  of  two  parables  on  the  theme  in  close  conjunction  in 
each  of  the  documents  MK  and  M,  taken  with  the  apparent  appear- 
ance of  one  of  them  as  document  P  §27,  naturally  suggests  the  inquiry 
whether  the  other  one  of  the  two  does  now  appear  in  document  P  in 
conjunction  with  the  first,  that  is,  whether  it  may  be  found  in  P  §§28- 
30.  In  taking  over  his  document  P  parables,  Matthew  omitted 
P  §27,  as  has  been  seen,  apparently  because  he  considered  that  docu- 
ment M  §24  gave  him  a  better  report  of  that  parable.  He  then  took 
up  P  §§28,  29  entire,  except  the  introductory  words  in  A  of  §29;  but 
disregarded  P  §30  which  is  a  continuation  of  the  theme  of  the  pre- 
ceding parables.  It  seems  to  have  been  his  judgment  that  P  §§29,  30 
could  be  separated  without  doing  violence  to  the  inner  thought  of 
either  section.  Perhaps  it  would  be  a  more  correct  interpretation 
of  the  action  of  Matthew  at  this  point  in  his  document  P  to  believe 
that,  in  his  eschatological  addition  to  the  parable  of  P  §29  by  the 
words  "there  shall  be  the  weeping  and  gnashing  of  teeth,"  Matt. 
24:51,  he  considered  that  he  was  giving  the  equivalent  of  the  saying 
about  being  "beaten  with  stripes''  in  P  §30.  Whatever  the  motive 
of  Matthew,  for  the  reader  of  today  P  §30  is  the  close  of  the  parable 
in  P  §29,  and  clearly  seems  so  intended  by  document  P. 

But  that  uncertainty  of  relationship  between  P  §29  and  P  §30 
which  resulted  in  the  freedom  of  treatment  given  here  by  Matthew 
does  itself  serve  to  emphasize  the  lack  of  unity  and  the  departures 
from  customary  parabolic  form  within  the  whole  parable  as  reported 

I  Except  as  the  second  half  of  portion  D  may  be  regarded  as  containing  the  sub- 
stance of  portion  E  personally  applied. 


FINAL  DISCOURSE  OF  JESUS  ON  THE  FUTURE  189 

by  P  §§29,  30.  The  parable  proper  opens  by  the  unusual  method  of 
a  question.  This  question  is  not  answered,  either  exphcitly  or 
implicitly,  anywhere  in  the  parable.  While  the  early  part  of  the 
parable  assumes  faithfulness  in  the  steward,  its  second  half  treats 
of  one  who  cannot  be  designated  "the  faithful  and  wise  steward." 
The  office  of  "steward"  as  here  defined  is  one  the  activities  of 
which  are  carried  on  both  in  the  presence  and  in  the  absence  of  the 
"lord."  Yet  the  parable  assumes  without  any  statement  that  the 
lord  has  gone  on  a  journey.  Toward  the  end  of  the  parable  there  is 
the  recognition  of  different  degrees  of  knowledge  as  to  what  is  required 
of  the  servant  by  the  lord;  more  than  one  responsible  servant  has 
place  in  the  conception.  Last  of  all,  account  is  taken  of  the  fact 
that  not  only  are  many  involved  but  each  is  assigned  responsibihty 
according  to  his  powers,  and  that  each  is  accountable  for  that  which 
has  been  assigned  to  him. 

From  what  this  parable  contains,  from  what  there  is  lacking  to 
give  it  independent  intelhgibility,  from  its  unusual  and  non-unified 
form,  it  seems  necessary  to  regard  it  as  a  shattered  and  very  imperfect 
report  of  some  parable.  There  can  hardly  be  much  doubt  that  it  is 
another  report  of  the  parable  of  the  Pounds  or  Talents,  the  companion 
parable  to  that  of  the  Ten  Virgins  of  which  a  similarly  imperfect 
record  appears  as  P  §27.  If  this  interpretation  is  correct,  document 
P  has  really  two  reports  of  the  parable  of  the  Pounds  or  Talents,  that 
in  P  §§29,  30  and  that  in  P  §646.  It  will  be  observed  that  the  latter 
of  these  reports  forms  the  last  section  of  document  P;  and  it  will  be 
recalled  that  reasons  have  been  advanced  for  regarding  the  setting 
of  that  record,  P  §64AC,  as  the  editorial  work  of  Luke.  These 
phenomena  taken  together  seem  to  indicate  that  the  report  in  P  §646 
may  have  been  gathered  as  a  part  of  document  P  subsequent  to  the 
earliest  history  of  that  document,  though  previous  to  Luke's  use  of  it. 
A  parable  would  have  independent  currency  more  easily  than  other 
forms  of  sayings.  The  contents  of  document  P  seem  to  testify  to  the 
mode  of  its  growth. 

When  the  context  of  these  parables  in  document  P  §§27-30  is 
examined,  it  is  found  that  they  begin  abruptly  and  without  discover- 
able relation  to  the  sayings  that  precede  them.  The  only  words  that 
seem  to  bear  even  remotely  upon  the  theme  of  these  parables  are  those 


IQO  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 


of  P  §25  taken  with  the  opening  ones  of  P  §26;  and  these  words  have 
been  shown  to  be  apparently  the  product  of  the  proximity  of  these 
parables,  the  original  report  of  dociunent  P  at  this  point  being  pre- 
served in  the  Matthaean  P.'  If  one  goes  as  far  back  in  the  context 
as  P  §22  one  will  find  there  what  is  clearly  a  portion  of  the  final  dis- 
course on  the  future,  itself  affording  some  degree  of  evidence  that 
these  parables  also  may  properly  belong  in  the  final  discourse.  What 
follows  the  parables  inP§§3i,32  impresses  the  reader  as  belonging  to 
the  last  days  of  Jesus,  and  as  being,  perhaps,  a  part  of  the  final  dis- 
course which  the  makers  of  document  MK  failed  to  report.  Both 
internal  and  external  evidence  of  all  kinds  seems  to  point  to  the  con- 
clusion that  these  parables  of  document  P  §§27-30  belong  to  the 
final  discourse,  and  are  simply  variant  reports  of  the  parables  of  the 
Ten  Virgins  and  Pounds  or  Talents.  The  latter  seems  to  be  more  cor- 
rectly reported  at  the  later  point  P  §646  and  in  document  M  §25,  partly 
also  in  document  MK  13:34;  the  former  appears  to  be  more  origin- 
ally recorded  in  document  M  §24,  but  in  part  in  document  MK  13 :  35. 


Matthaean  P 
24:45-51 


C  Who  then  is 
the  faithful  and 
wise  servant, 

whom  his  lord 
hath  set  over  his 
household,  to  give 
them  their  food  in 
due  season  ? 


LUKAN  P 

§§29,  30 


C  Who  then  is 
the  faithful  and 
wise  steward, 

whom  his  lord 
shall  set  over  his 
household,  to  give 
them  their  portion 
of  food  in  due 
season  ? 


Document  M 
§25 
A       For   it  is    as 
when  a  man,  go- 
ing   into    another 
countrv. 


C  called  his 

own  servants,  and 
delivered  unto 
them  his  goods. 
And  unto  one  he 
gave  five  talents, 
to  another  two,  to 
another  one; 

D  to 

each  according  to 
his  several  ability; 

E  and  he  went 
on  his  journey. 
Straightway  he 
that  received  the 
five  talents 

went  and  traded 
with  them,  and 
made  other  five 
talents.  In  like 
manner  he  also 
that  received  the 
two  gained  other 
two.  But  he  that 
received  the  one 
went  away  and 
digged  in  the 
earth,  and  hid  his 
lord's  money. 


Document  P 
§646 
A    A  certain  noble- 
man went  into  a 
far  country, 

B  to  re- 

ceive for  himself  a 
kingdom,  and  to 
return. 

C  And   he 

called  ten  servants 
of  his,  and  gave 
them  ten  pounds, 
and  said  unto 
them.  Trade  ye 
herewith     till      I 


Document  MK 

13:34 

A    It  is  as  when  a 

man,     sojourning 

in  another  coun- 


C  ha%-ing  left  his 
house,  and  given 
authority  to  his 
servants, 


D 

one  1 


to  each 
is  work, 


See  pp.  61-63. 


FINAL  DISCOURSE  OF  JESUS  ON  THE  FUTURE 


19] 


G  Bles- 

sed is  that  servant, 
whom  his  lord 
when  he  cometh 
shall  find  so  do- 
ing. 


G  Bles- 

sed is  that  servant, 
whom  his  lord 
when  he  cometh 
shall  find  so  do- 
ing. 


I  Verily  I  say  un- 
to you,  that  he 
will  set  him  over 
all  that  he  hath. 


I  Of  a  truth  I 

say  unto  you,  that 
he  will  set  him 
over  all  that  he 
hath. 


G  Now 

after  a  long  time 
the  lord  of  those 
servants  cometh, 
and  maketh  a 
reckoning  with 
them. 


H  And  he  that 

received  the  five 
talents  came  and 
brought  other  five 
talents,  saying, 
Lord,  thou  deliv- 
eredst  unto  me 
five  talents : 

lo,  I  have  gained 
other  five  talents. 

I  His  lord  said  un- 
to him.  Well  done, 
good  and  faithful 
servant :  thou  hast 
been  faithful  over 
a  few  things,  I  will 
set  thee  over  many 
things: 

J  enter 

thou  into  the  joy 
of  thy  lord. 

K  And 

he  also  that  re- 
ceived the  two 
talents  came  and 
said.  Lord,  thou 
deliveredst  unto 
me  two  talents: 
lo,  I  have  gained 
other  two  talents. 

L  His  lord  said  un- 
to him,  Well  done, 
good  and  faithful 
servant;  thou  hast 
been  faithful  over 
a  few  things,  I 
will  set  thee  over 
many  things: 

M  enter 

thou  into  the  joy 
of  thy  lord. 

N  And 

he  also  that  had 
received  the  one 
talent  came  and 
.said.  Lord,  I  knew 
thee  that  thou  art 
a  hard  man,  reap- 
ing where  thou 
didst  not  sow,  and 
gathering  where 
thou  didst  not 
scatter:      and     I 


F  But  his  citi- 

zens hated  him, 
and  sent  an  am- 
bassage  after  him, 
saying.  We  will 
not  that  this  man 
reign  over  us. 

G  And 

it  came  to  pass, 
when  he  was  come 
back  again,  [[hav- 
ing received  the 
kingdom]!  that  he 
commancled  these 
servants,  unto 
whom  he  had 
given  the  money, 
to  be  called 
to  him,  that  he 
might  know  what 
they  had  gained 
by  trading. 

H  And  the 

first  came  before 
him,  saying. 

Lord,  thy  pound 
hath  made  ten 
pounds  more. 


I  And 

he  said  unto  him. 
Well  done,  thou 
good  servant:  be- 
cause thou  wast 
found  faithful  in 
a  very  little,  have 
thou  authority 
over  ten  cities. 


K  And 

the  second  came, 
saying,  Thy 

pound.  Lord,  hath 
made  five  pounds. 


L  And  he  said  unto 
him  also.  Be  thou 
also  over  five 
cities. 


N  And  another 
came,  saying. 

Lord,  behold,  here 
is  thy  pound, 
which  I  kept  laid 
up  in  a  napkin: 
for  I  feared  thee, 
because  thou  art 
an  austere  man: 
thou  takest  up 
that  thou  layedst 
not     down,     and 


THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 


was  afraid,  and 
went  away  and 
hid  thy  talent  in 
the  earth:  lo,  thou 
hast  thine  own. 


reapest  that  thou 
didst  not  sow. 


O  But  if  that  evil 
servant  shall  say 
in  his  heart,  My 
lord  tarrieth;  and 
shall  begin  to  beat 
his  fellow-serv- 
ants, and  shall 
eat  and  drink  vidth 
the  drunken;  the 
lord  of  that  serv- 
ant shall  come  in 
a  day  when  he  ex- 
pectelh  not,  and 
in  an  hour  when 
he   knoweth   not. 


O  But  if  that 

servant  shall  say 
in  his  heart,  My 
lord  delayeth  his 
coming;  and  shall 
begin  to  beat  the 
menservants  and 
the  maidservants, 
and  to  eat  and 
drink,  and  to  be 
drunken;  the  lord 
of  that  servant 
shall  come  in  a 
day  when  he  ex- 
pecteth  not,  and 
in  an  hour  when 
he   knoweth   not, 


S  and  shall  cut  him 
asunder,  and  ap- 
point his  portion 
with  the  hypo- 
crites: there  shall 
be  the  weeping 
and  gnashing  of 
teeth. 


R  And  to  whomso- 
ever much  is 
given,  of  him  shall 
much  be  required: 
and  to  whom  they 
commit  much,  of 
him  will  they  ask 
the  more. 


S  and  .shall  cut  him 
asunder  and  ap- 
fwint  his  ix)rtion 
with  the  un- 
faithful. And 
that  servant, 
which  knew  his 
lord's  will,  and 
made  not  ready, 
nor  did  according 
to  his  will,  shall 
be  beaten  with 
many  stripes;  but 
he  that  knew  not 


P  But 

his  lord  answered 
and  said  unto  him, 
Thou  wicked  and 
slothful  servant, 
thou  knewest  that 
I  reap  where  I 
sowed  not,  and 
gather  where  I  did 
not  scatter;  thou 
oughtest  therefore 
to  have  put  my 
money  to  the 
bankers,  and  at 
my  coming  I 
should  have  re- 
ceived back  mine 
own  with  interest. 


Q  Take  ye  away 
therefore  the  tal- 
ent from  him,  and 
give  it  unto  him 
that  hath  the  ten 
talents. 


R  For  unto 

every  one  that 
hath  shall  be 
given,  and  he  shall 
have  abundance: 
but  from  him  that 
hath  not.  even 
that  which  he 
hath  shall  be 
taken  away. 

S  And 

ca.st  ye  out  the  un- 
profitable servant 
into  the  outer 
darkness:  there 
shall  be  the  weep- 
ing and  gnashing 
of  teeth. 


P  He 

saith  unto  him. 
Out  of  thine  own 
mouth  will  I 
judge  thee,  thou 
wicked  sen-ant. 
Thou  knewest 
that  I  am  an  aus- 
tere man,  taking 
up  that  I  laid  not 
down,  and  reap- 
ing that  I  did  not 
sow;  then  where- 
fore gavest  thou 
not  my  money  in- 
to the  bank,  and 
I  at  my  coming 
should  have  re- 
quired it  with  in- 
terest ? 

Q  And  he 

said  unto  them 
that  stood  by. 
Take  away  from 
him  the  pound, 
and  give  it  unto 
him  that  hath  the 
ten  pounds.  And 
they  said  unto 
him,  Lord,  he 
hath  ten  pounds. 

R  I  say  unto  you, 
that  unto  every 
one  that  hath  shall 
be  given;  but  from 
him  that  hath  not, 
even  that  which 
he  hath  shall  be 
taken  away  from 
him. 


FINAL  DISCOURSE  OF  JESUS  ON  THE  FUTURE 


193 


and  did  things 
worthy  of  stripes, 
shall  be  beaten 
with  few  stripes. 


T  Howbeit 

these  mine  ene- 
mies, which  would 
not  that  I  should 
reign  over  them, 
bring  hither,  and 
slay  them  before 
me. 


U  com- 

manded also  the 
porter  to  watch. 


In  the  extended  exhibit  given  above  there  are  shown  the  five 
recensions  possessed  by  us  of  what  seems  to  be  a  single  parable. 
NaturaUy  in  the  case  where  the  two  later  evangelists  use  one  document 
for  their  report,  that  is,  P  §§29,  30,  the  accounts  are  most  closely 
parallel.     Indeed,  Matthew  transcribes  his  document  P  with  verbal 
faithfulness  until  he  reaches  the  portion  S,  where  his  strong  eschato- 
logical  tendency  asserts  itself  to  the  very  considerable  modification  of 
that  portion.     It  is  probably  this  almost  entire  change  of  form  in  S 
that  leads  to  his  complete  omission  of  the  important  thought  in  portion 
R.     The  report  in  document  M  §25  ^document  P  §646  has  already 
been  examined-    it  suffices  at  this  time  to  indicate  again  that  the 
non-paralleled  portions  J,  M,  and  S  of  document  M  §25  are  three 
expressions  of  that  eschatological  tendency  which  has  been  found  to 
characterize  document  M.     In  document  P  §646  the  non-paralleled 
portion  B  and  the  bracketed  phrase  in  portion  G  show,  it  seems,  the 
influence  of  the  setting  given  the  parable  by  document  P  §64AC. 
The  complement  of  portion  F  is  portion  T,  but  in  addition  to  being 
without  parallels  in  the  other  accounts  these  portions  introduce  an 
idea  which  seems  extraneous  to  the  form  and  movement  of  the  parable 
as  a  whole.     They  seem  to  reflect  the  reception  given  Jesus  by  his 
people,  but  do  not  read  like  his  own  interpretation  of  that  reception, 
but  rather  that  of  a  later  time.     When  there  are  removed  from  docu- 
ment M  §25=document  P  §646  those  portions  which  are  explainable 
as  due  to  documentary  tendency,  or  as  the  resuhants'of  documentary 
setting  or  later  reflection,  the  two  accounts  will  be  seen  to  be  ver}- 
similar,  document  M  supplying  in  portion  E  a  summary  of  activities 
in  advance  of  the  personal  reports  of  the  several  servants. 


See  pp.  27-29. 


194  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

The  most  singular  portion  of  the  several  recensions  is  the  portion 
U  which  appears  in  document  MK  only.  The  thought  of  that  portion 
is  not  found  in  any  part  of  the  other  accounts  of  this  parable.  The 
unfaithful  steward  or  servant  is  condemned  to  punishment  not  on 
account  of  unfaithfulness  in  watching  but  because  of  neglect  in 
stewardship.  It  is  not  assumed  that  watchfulness  constitutes  an 
element  of  the  assigned  task,  but  rather,  as  in  portion  D  of  document 
MK  itself,  "  to  each  one  his  work."  If  the  testimony  of  the  four  other 
recensions  is  to  be  given  the  weight  which  seems  to  be  its  due,  the 
portion  U  of  document  MK  cannot  be  regarded  as  an  original  part 
of  this  parable.  Indeed,  it  seems  to  be  excluded  by  the  subsequent 
testimony  of  document  MK  itself,  for  in  the  verses  which  immediately 
follow,  MK  13:35-37,  it  is  considered  that  all  and  not  one  only  are 
required  to  "Watch." 

In  the  document  P  §§29,  30  recension  the  only  portion  that  is  with- 
out some  degree  of  parallel  in  the  other  accounts  is  the  portion  O, 
which,  it  has  been  observed,  turns  away  from  "the  faithful  and  wise 
servant"  with  whom  the  parable  opens  to  "that  evil  servant,"  the 
ground  of  his  defection  being  the  delay  in  the  return  of  his  lord.  The 
other  accounts  recognize  unfaithfulness  in  certain  of  the  servants,  but 
here  only  is  this  hypothetical  unfaithfulness  made  the  genesis  of  an 
appeal  for  faithfulness  grounded  in  an  unexpected  and  unannounced 
return  of  "the  lord."  In  view  of  the  oft-deferred  hopes  of  the  apos- 
tohc  age  as  to  the  return  of  Jesus,  and  the  consequent  tendency  toward 
laxity  in  the  Christian  community,  it  seems  reasonable  to  regard  the 
portion  O  as  the  resultant  of  the  endeavor  to  adapt  a  parable  of  Jesus 
so  that  its  threatening  content  might  stay  defection  and  unfaithfulness. 
This  is  effected  by  representing  the  evil  servant  as  saying  "  in  his  heart" 
precisely  that  which  the  members  of  the  Christian  community  were 
saying,  namely,  "The  lord  delayeth  his  coming." 

The  total  result  of  the  comparative  study  of  these  several  recensions 
seems  to  be  the  conclusion  that  in  any  reconstruction  of  the  final 
discourse  the  form  of  this  parable  to  be  given  a  place  ought  to  be 
that  which  is  preserved  in  document  M§25,  with  the  omission  of 
the  portions  J,  M,  and  S  only.  The  different  reports  of  the  other 
parable  of  the  pair  belonging  to  the  final  discourse  may  now  be 
exhibited  in  parallelism. 


FINAL  DISCOURSE  OF  JESUS  ON  THE  FUTURE  I95 


Document  M  §24 


B  Then  shall  the  kingdom  of 
heaven  be  likened  unto  ten  vir- 
gins, which  took  their  lamps,  and 
went  forth  to  meet  the  bride- 
groom. 


Document  P  §27 
A  Let  your  loins  be  girded 
about,  and  your  lamps  burning; 
B  and  be  ye  yourselves  like  unto 
men  looking  for  their  lord,  when 
he  shall  return  from  the  mar- 
riage feast; 

C  that,  when  he  cometh 

and  knocketh,  they  may  straight- 
way open  unto  him.  Blessed 
are  those  servants,  whom  the 
lord  when  he  cometh  shall  find 
watching:  verily  I  say  unto  you, 
that  he  shall  gird  himself,  and 
make  them  sit  down  to  meat, 
and  shall  come  and  serve  them. 


Document  MK  13  =  35.  3° 
A    Watch  therefore: 

B  for  ye  know 

not  when  the  lord  of  the  house 
cometh, 


D  And  five  of  them  were 

foolish,  and  five  were  wise.  For 
the  foolish,  when  they  took  their 
lamps,  took  no  oil  with  them: 
but  the  wise  took  oil  in  their 
vessels  with  their  lamps. 


F  Now 

while  the  bridegroom  tarried 
they  all  slumbered  and  slept. 
But  at  midnight  there  is  a  cry, 
Behold,  the  bridegroom!  Come 
ye  forth  to  meet  him. 

G  Then  all 

those  virgins  arose,  and  trimmed 
their  lamps.  And  the  foolish 
said  unto  the  wise,  Give  us  of 
your  oil;  for  our  lamps  are  going 
out.  But  the  wise  answered, 
saying,  peradventure  there  will 
not  be  enough  for  us  and  you :  go 
ye  rather  to  them  that  sell,  and 
buy  for  yourselves. 

H  And    while 

they  went  away  to  buy,  the  bride- 
groom came;  and  they  that  were 
ready  went  in  with  him  to  the 
marriage  feast :  and  the  door  was 
shut.  Afterward  come  also  the 
other  virgins,  saying,  Lord,  Lord, 
open  to  us.  But  he  answered 
and  said,  Verily  I  say  unto  you, 
I  know  you  not. 


E  And  if  he  shall  come  in  the    E  whether  at  even,  or  at 

second  watch,  and  if  in  the  third,      midnight,  or  at  cockcrowmg,  or 
and   find   them   so,   blessed   are      in  the  morning; 
those  servants. 

F  lest  coming  sud- 

denly he  find  you  sleeping. 


The  fundamental  distinction  between  the  ''wise"  virgins  and  those 
who  were  "fooHsh"  is  that  the  "wise"  provided  themselves  with  a 
supply  of  oil  sufficient  for  use  in  a  long  wait  for  the  bridegroom,  while 
the  "foolish,"  expecting  to  greet  him  presently,  could  not  meet  the 
contingency  of  deferred  arrival.  The  "wise"  are  not  commended 
because  they  "watch"  while  the  "foohsh"  sleep,  for  portion  F  makes 
it  clear  that  "they  all  slumbered  and  slept."  Similarly,  they  all 
"arose  and  trimmed  their  lamps;"  differentiation  begins  only  when 
that  which  has  been  exhausted  by  the  lapse  of  much  time  completely 
fails.     The  folly  of  the  "  foolish  "  does  not  consist  in  the  fact  that  they 


196  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

are  caught  by  a  sudden  and  unexpected  return  of  their  lord  while  they 
sleep,  but  in  the  fact  that  they  are  confident  that  his  return  will  be 
presently.  The  emphasis  of  the  parable  is  apparently  neither  "  Watch 
therefore"  nor  "Let  your  loins  be  girded  about  and  your  lamps 
burning,"  but  rather  "  Slumber  and  sleep  as  may  be  needed  in  the  long 
vigil,  but  above  all  be  provided  for  the  prolongation  of  that  vigil 
through  such  a  period  of  time  as  shall  exhaust  the  suppHes  of  all  but 
those  who  from  the  first  expect  that  the  bridegroom  will  not  come 
presently." 

The  influence  of  the  document  MK  account  of  this  parable  upon 
the  evangehst  Matthew,  even  after  Matthew's  choice  of  the  fuller 
document  M  report  of  it,  may  be  seen  in  the  appHcation  of  the  parable 
made  by  him  in  Matt.  25: 13,  "Watch  therefore,  for  ye  know  not  the 
day  nor  the  hour,"  the  equivalent  of  the  above  portions  A  and  B  of 
docimient  MK.  But  this  exhortation,  as  has  been  seen,  misses  the 
apparent  teaching  of  the  parable,  for  the  "  fooHsh"  were  prepared  for  a 
"coming  suddenly,"  and  neither  "wise"  nor  "fooHsh"  commended 
themselves  by  being  on  watch.  The  Alarkan  exhortation  is  against 
being  caught  off  guard,  and  is  based  in  the  probable  suddenness  of 
the  return;  neither  of  these  thoughts  has  any  place  in  the  document 
M  report  of  the  parable. 

It  would  seem,  therefore,  that  these  two  parables  of  the  final  dis- 
course, as  originally  spoken  by  Jesus,  convey  messages  considerably 
different  from  the  general  impression  made  by  the  fragmentary  and 
somewhat  modified  reports  preser\'ed  to  us  by  document  MK  13:33- 
37  and  document  P  §§27-30.  These  reports  seem  to  have  suffered 
by  the  endeavor  of  their  transmitters  to  bring  these  two  parables  into 
a  hortatory  service  for  the  early  Christian  community.  In  addition 
to  the  effects  of  this  practical  use  of  them,  there  are  discoverable 
decided  indications  that  their  form  was  detrimentally  affected  by  the 
memory  of  two  aspects  of  the  day  of  the  Son  of  man  as  that  day  was 
described  by  Jesus,  namely,  the  suddenness  of  the  day — "as  the 
lightning,"  and  the  total  ignorance  as  to  its  time — "of  that  day 
knoweth  no  one."  The  latter  thought  is  preserved  in  document  MK 
13:32;  but  it  is  significant  that  the  idea  of  suddenness  is  not  present 
in  the  document  MK  report  of  the  day,  MK  13:24-27.  It  is,  how- 
ever, not  only  present  but  the  dominant  characteristic  in  that  descrip- 


FINAL  DISCOURSE  OF  JESUS  ON  THE  FUTURE  I97 

tion  of  the  day  preserved  in  document  P  §60— another  minor  indica- 
tion, it  may  be,  that  P  §60  ought  to  be  regarded  as  belonging  to  the 
final  discourse. 

Interpreted  independently,  the  parable  of  the  Pounds  or  Talents 
seems  to  have  been  intended  by  Jesus  as  one  form  of  inculcating 
faithfulness  in  the  use  of  the  powers  possessed  by  his  disciples,  espe- 
cially faithfulness  in  the  period  when  he  should  no  longer  be  with  them, 
and  is  eminently  appropriate  as  such  to  the  last  days  of  his  life.  By 
means  of  the  parable  of  the  Ten  Virgins  Jesus  sought,  it  seems,  to 
guard  his  disciples  against  the  possible  error  of  interpreting  his  refer- 
ences to  the  day  of  the  Son  of  man  as  implying  that  he  would  soon 
return  to  their  midst  again;  they  would  prove  themselves  "wise" 
who  were  prepared  for  the  indefinite  prolongation  of  the  period  to 
elapse  before  "that  day." 

The  influences  at  work  in  effecting  the  observed  modifications  in 
the  reports  of  these  two  parables  as  now  found  in  document  MK 
13:33-37  and  in  document  P  §§27-30  are  probably  to  be  credited 
with  the  peculiarly  isolated  fragment  in  document  P§28  which 
Matthew  has  inserted  from  that  document  as  Matt.  24:43,  44.  The 
conception  of  the  day  of  the  Lord  as  a  thief  had  currency  very  early 
as  a  part  of  the  apostolic  thought,  as  is  witnessed  by  the  appearance 
of  the  figure  in  Paul's  earliest  letter,  I  Thess.  5:1-6: 

But  concerning  the  times  and  the  seasons,  brethren,  ye  have  no  need  that 
aught  be  written  unto  you.  For  yourselves  know  perfectly  that  the  day  of  the 
Lord  so  Cometh  as  a  thief  in  the  night.  When  they  are  saying,  Peace  and  safety, 
then  sudden  destruction  cometh  upon  them,  as  travail  upon  a  woman  with  child; 
and  they  shall  in  no  wise  escape.  But  ye,  brethren,  are  not  in  darkness,  that  that 
day  should  overtake  you  as  a  thief.  ...  So  then  let  us  not  sleep,  as  do  the  rest, 
but  let  us  watch  and  be  sober. 

The  form  in  which  the  fragment  in  P  §28  is  reported  assumes  that 
the  day  has  already  been  described  as  like  a  thief,  and  takes  that  as 
its  starting-point.  It  is,  therefore,  apparently  the  outgrowth  of  a 
current  idea  rather  than  the  origin  of  it.  No  stronger  testimony  to 
the  confused  state  of  the  reports  in  document  P  §§27-30  can  be  cited 
than  that  which  forces  itself  upon  one  when  there  is  an  earnest 
endeavor  to  give  some  intelligibility  in  this  context  to  the  words  in 
P§29A. 


198  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

That  the  early  apostoUc  age  felt  great  freedom  in  the  application 
of  the  parables  of  Jesus  to  specific  conditions  which  confronted  the 
Christian  community  is  evidenced  not  only  by  the  treatment  accorded 
to  these  two  parables  of  the  final  discourse,  but  also  in  the  use  made 
of  another  parable  which  has  been  brought  by  document  P  into  imme- 
diate contact  with  the  portrayal  of  the  day  of  the  Son  of  man,  P  §61. 
Taken  apart  from  the  editorial  introduction  to  it,  and  the  reputed 
apphcation  of  it  by  Jesus,  this  parable  would  probably  be  interpreted 
by  the  reader  of  today  as  the  other  member  of  a  pair,  the  first  of  which 
is  reported  in  P§i4.     It  would  be  thought  that  the  two  parables 
taught  a  common  truth  and  urged  a  common  attitude,  that  of  impor- 
tunity in  prayer  as  effective  for  whatever  object  is  sought  by  the  sup- 
pliant.    That  some  specific  longing  of  the  disciple  is  not  in  the  mind 
of  Jesus  is  made  evident  by  the  very  general  scope  of  petition  as  defined 
by  what  follows  the  first  parable  in  P  §15,  where  the  terms  used  cover 
the  whole  ground  of  the  disciples'  need  and  desire.     But  even  by  the 
reportorial  introduction  to  the  parable  in  P  §61  it  is  shown  that  this 
parable  had  come  to  be  regarded  as  intended  by  Jesus  to  apply  to  a 
specific  situation,  namely,  to  the  period  in  which  faith  would  wane 
and  the  spirit  grow  faint  because  of  deferred  hope.     When  one  passes 
from  the  parable  proper  to  its  application  there  is  met  at  once  the 
apparent  evidence  of  the  lateness  of  the  origin  of  this  application. 
Jesus  is  referred  to  as  "the  Lord,"  a  mode  of  designation  practically 
pecuHar  in  the  gospels  to  document  P,  and  already  seen  to  be  one  of 
the  marks  of  the  comparatively  late  date  at  which  the  settings  of  P 
were  framed.     The  Christian  community  is  described  as  "his  elect," 
a  form  of  designation  found  elsewhere  in  the  gospels  only  in  the 
eschatological  addition  to  the  document  M  report  of  the  parable  of  the 
Marriage  Feast  or  Great  Supper,  M  §23,  and  in  three  verses  of  the 
final  discourse,  which,  on  wholly  independent  grounds,  are  regarded 
as  later  accretions,  document  MK  13:20,  22,  27.     The  situation  of 
"his  elect"  is  clearly  portrayed;  they  are  in  the  midst  of  drastic  perse- 
cution from  which  they  long  for  rehef.     It  has  elsewhere  been  seen 
how  the  persecution  experiences  affected  the  report  of  many  sayings 
of  Jesus,  the  tendency  being  to  adapt  them  more  exphcitly  to  the 
needs  of  actual  history.     The  relief  which  is  prayed  for  and  hoped  for 
is  plainly  indicated;  it  is  that  which  is  to  come  through  the  bringing-in 


FINAL  DISCOURSE  OF  JESUS  ON  THE  FUTURE  199 

of  "redemption"  by  the  Son  of  man.  That  which  is  "redemption" 
for  the  disciples  will  be  "distress"  for  their  persecutors;  by  that 
"distress"  God  will  "avenge  them  speedily."'  The  object  of  this 
specific  application  of  the  parable  is  to  arrest  defection  and  strengthen 
waning  faith  under  persecution  that  goes  on  while  the  dominant  hope 
of  the  community,  the  expectation  of  the  return,  is  being  indefinitely 
postponed.  This  sketch  of  a  waning  faith  under  persecution  is 
similar  to  that  which  is  provided  by  the  Matthaean  summary  of  the 
early  apostohc  age  in  the  editorial  portion  Matt.  24: 10-12,  "  the  love  of 
the  many  shall  wax  cold.""  An  effective  appeal  for  loyalty  is  made 
by  the  suggestive  question  with  which  the  reputed  exposition  closes, 
"  Howbeit  when  the  Son  of  man  cometh,  shall  he  find  the  faith  on 
the  earth  ?"  Within  this  question,  the  appearance  of  the  designation 
"the  faith,"  as  a  summary  of  that  which  is  vital,  may  be  taken  as 
another  indication  of  the  comparatively  late  date  of  the  exposition 
as  a  whole. 

In  any  final  judgment  as  to  the  source  of  this  application  of  the 
parable,  account  must  be  taken  of  the  fact  that  its  intended  result  is 
to  give  the  assurance  to  those  who  are  longing  and  praying  for  rehef 
that  this  rehef  will  not  be  long  deferred— "he  will  avenge  them  speed- 
ily;" their  desire  for  the  day  of  the  Son  of  man  will  soon  be  realized. 
But  in  the  exposition  of  the  day  of  the  Son  of  man  by  Jesus  as  recorded 
in  the  preceding  section,  P  §60,  he  had  expressly  told  his  disciples  that 
it  was  vain  for  them  to  desire  the  day  of  the  Son  of  man  in  the  period 
of  the  distresses  which  were  coming  upon  them  after  his  death,  "  Days 
will  come  when  ye  shall  desire  to  see  one  of  the  days  of  the  Son  of 
man,  and  ye  shall  not  see  it."  It  can  hardly  be  credited  that  Jesus 
followed  this  assertion  by  the  promise  of  speedy  intervention  on  their 
behalf  through  the  coming  of  the  Son  of  man. 

The  apparently  inevitable  conclusion  from  the  study  of  the  horta- 
tory element  in  the  final  discourse  on  the  future,  both  as  recorded  in 
document  MK  and  as  recorded  in  that  section  of  document  P  (P  §61) 
which  follows  upon  the  portion  of  document  P  (P  §60)  which  prob- 
ably belongs  to  the  final  discourse,  is  that  the  parable  in  P  §61  has 
been  brought  into  a  service  not  intended  by  Jesus,  and  that  the  two 
parables  in  the  document  MK  report  of  the  discourse  (MK  13:33-37) 
I  Compare  Luke  21:25-28.  =•  See  pp.  145-47' 


200  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

are  fragmentarily  recorded  and  confusedly  interpreted,  the  more  com- 
plete reports  being  made  by  document  M  §§24,  25,  these  more  com- 
plete reports  bearing  on  their  surface  the  truths  intended  to  be  con- 
veyed by  Jesus.  In  document  P  §§27-30  these  two  parables  of  the 
final  discourse  are  more  fully  reported  than  in  document  MK  13:33- 
37;  but,  when  that  of  document  P  is  compared  with  the  document  M 
record,  the  conclusion  seems  necessary  and  reasonable  that  in  docu- 
ment P  there  has  found  final  documentary  embodiment  that  one  of 
the  lines  of  tradition  as  to  the  parables  of  Jesus  about  the  future  in 
which  those  parables  had  suffered  most  in  form  from  the  dominant 
ideas  which  swayed  the  early  Christian  community. 

It  remains  to  be  asked  whether  these  parables  from  document 
M  §§24,  25  have  taken  on  any  features  by  virtue  of  the  fact  that  they 
come  from  that  particular  document,  a  document  marked  by  striking 
individual  characteristics.  It  has  been  observed  that  document  M  as 
restored  is  made  up  of  the  report  of  a  lengthy  discourse,  M  §§1-14,  a 
large  group  of  parables  on  the  kingdom  of  God,  M  §§15-25,  a  por- 
trayal of  the  judgment  day,  M  §26,  and  another  long  discourse, 
M  §27.  An  impressive  feature  of  the  parables  of  document  M  is  the 
formula  by  which  they,  almost  without  exception,  are  introduced, 
"The  kingdom  of  heaven  is  like  unto."  This  suggests  the  inquiry 
whether  this  formula  is  peculiar  to  the  document  M  report  of  Jesus' 
parables.  Document  G  contains  no  parables.  Document  MK  has 
three  complete  parables  in  4: 1-34,  another  complete  one  in  12:1-12, 
and  the  fragments  of  two  long  ones  in  13:33-37.  Of  these  only  the 
first  three  are  designated  as  parables  of  the  kingdom,  one  imphcitly 
and  two  explicitly.  Document  P  contains,  at  the  least,  twenty-one 
parables;  of  these  two  only  are  defined  as  exphcative  of  the  kingdom 
of  God,  P  §37x\B.  Of  these  two,  one  is  the  parallel  to  one  of  the  only 
two  of  document  MK  which  are  introduced  by  the  formula,  "The 
kingdom  of  God  is  like  unto,"  P§37A  =  MK  4:30-32.  Document 
M  reports  ten  parables,  eight  of  which  have  the  formula ;  another  has 
practically  a  blank  for  this  mode  of  introduction,  M  §25,  "For  (the 
kingdom  of  heaven  is)  as  when  a  man;"  the  other,  M  §22,  shows  in 
the  exphcative  portion  B  that  it  is  regarded  as  giving  teaching  of  the 
kingdom.  Of  those  which  bear  the  formula,  four  are  placed  by 
Matthew  in  that  discourse  of  parables  on  the  kingdom  (Matt.  13:1- 


FINAL  DISCOURSE  OF  JESUS  ON  THE  FUTURE  20l 

53)  which  contains  the  two  so  designated  by  document  MK,  MK 
4: 26-32,  and  one  of  the  two  so  designated  by  document  P,  P  §37 A  = 
MK  4:30-32.  It  seems  clear  from  document  M  §19  that  document 
M  had  knowledge  of  a  distinct  discourse  made  up  of  parables  of  the 
kingdom;  even  as  has  document  MK  in  4: 1-34;  and,  in  part,  docu- 
ment P  §37AB— for  it  seems  evident  that  where  the  parable  of  the 
Mustard  Seed  belongs  there  also  should  go  the  companion  parable 
of  the  Leaven.  The  testimony  of  all  three  documents  is  that  there  was 
one  discourse  by  Jesus  on  "the  mystery  of  the  kingdom"  in  the  form 
of  parables  introduced  by  the  formula,  "The  kingdom  of  God  is  like 
unto"  or  its  equivalent.  From  the  evidence  of  documents  MK  and 
P  alone  it  would  be  decided  that  only  on  one  occasion  did  Jesus  speak 
parables  which  he  himself  designated  as  intended  to  be  direct  and 
positive  expHcations  of  the  nature  of  the  kingdom  of  God,  namely, 
the  parables  spoken  in  exposition  of  what  he  at  that  time  termed  "the 
mystery  of  the  kingdom  of  God,"  MK  4: 1-34  =  Matt.  13: 1-53  =  Luke 
8:4-18+13:18-21. 

What  then  shall  be  said  of  this  introductory  formula  when  it 
appears  in  the  document  M  parables  outside  of  this  group,  namely, 
in  M  §§20-24?  Shall  it  be  said  that  this  formula  in  these  cases 
results  from  contiguity  in  grouping  in  document  M,  by  which  all  of 
the  parables  in  the  group  were  ultimately  given  the  opening  phrase 
originally  pecuhar  to  those  of  "the  mystery  of  the  kingdom"  ?  Or 
shall  it  be  believed  that  the  document  M  itself  did  not  expHcitly  so 
begin  any  other  parables  than  those  in  M  §§15-19,  but  reported  them 
as  that  one  in  M  §25,  "For  (it  is)  as,"  the  evangehst  supplying  the 
initial  formula  when  he  separated  each  parable  from  the  group  where 
its  content  seemed  designated  by  the  first  members.  In  favor  of  the 
latter  supposition  is  the  fact  that  in  the  only  instance  where  Matthew 
carried  over  two  of  the  later  document  M  parables  together,  M  §§24, 
25,  the  second  of  the  two  is  not  supphed  with  the  formula. 

Whatever  the  origin  of  the  formula  in  the  later  parables  of  the 
document  M  group,  whether  from  Matthew  or  before  him,  there  is 
some  external  evidence,  additional  to  that  already  advanced,  that  in 
these  parables  the  formula  is  not  from  Jesus.  Not  much  significance 
may  be  attached  to  the  fact  that  the  document  P  account  of  the 
parable  of  the  Ten  Virgins  is  without  this  formula,  for  that  report  has 


202  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

largely  lost  its  original  form.  But  the  parable  of  the  Great  Supper 
or  Marriage  Feast  is  reported  with  fulness  and  unity  in  both  documents 
P  and  M,  P  §43E  =  M  §23,  and  only  in  document  M  is  defined  by 
formula  as  a  parable  of  the  kingdom  of  God. 

It  seems  reasonable,  if  not  necessary,  to  conclude  that  Jesus  did  not 
designate  the  parable  of  the  Ten  Virgins  as  a  parable  of  the  kingdom 
of  God,  but  that  the  opening  formula  of  that  parable  is  to  be  explained 
as  is  the  same  formula  in  others  of  the  parables  of  document  M  outside 
those  which  belong  to  the  discourse  in  parables,  M  §§15-19.  It  has 
been  seen  that  the  phrase  "kingdom  of  God"  in  the  only  other  place, 
where  it  occurs  in  the  report  of  the  final  discourse,  Luke  21 :  31,  is  an 
editorial  interpretation.  If  we  confine  ourselves  to  terms  as  used  and 
defined  by  Jesus  himself,  it  apparently  must  be  asserted  that  the  final 
discourse  on  the  future  is  not  a  portrayal  of  the  future  of  "  the  kingdom 
of  God."  For  a  knowledge  of  the  future  of  the  kingdom  one  must  go 
to  that  discourse  which  is  expressly  and  at  great  length  devoted  to  the 
exposition  of  the  thought  of  Jesus  on  that  important  subject. 

§11.  The  Mission  of  the  Disciples 
It  has  been  observed  that  the  evangelist  Matthew,  by  the  transfer  of 
a  paragraph  from  the  document  MK  report  of  the  final  discourse,  and 
the  assembhng  of  other  sections  from  document  P  bearing  on  the 
future  of  the  disciples,  constructed  a  long  discourse  on  the  mission,  the 
latter  part  of  which  had  reference  to  the  period  after  the  death  of 
Jesus,  Matt.  10:17-42.  Thus  the  Gospel  of  Matthew  has  two 
accounts  of  the  future  of  the  mission,  that  in  the  tenth  chapter,  con- 
structed by  the  union  of  documents,  and  that  in  the  twenty-fourth  and 
twenty-fifth  chapters,  mostly  from  the  document  MK  discourse  on 
that  subject.  It  was  evidently  the  judgment  of  the  evangeUst  that 
certain  material  in  document  P,  dealing  with  the  future,  would  be 
found  most  intelligible  if  brought  into  contextual  relation  with  the 
final  discourse  on  the  future.  But  since  that  discourse,  as  reported  by 
document  MK,  formed  a  unit  of  such  length  and  so  bound  together  by 
chronological  indications,  it  did  not  form  a  favorable  depository  for 
all  of  the  additional  material  from  document  P.  Apparently  for  this 
reason,  among  others,  Matthew  adopted  the  plan  of  removing  the 
paragraph  bearing  directly  on  the  mission,  MK  13:9-13,  to  another 


FINAL  DISCOURSE  OF  JESUS  ON  THE  FUTURE  203 

point,  Matt.  10:17-22,  and  there  adding  to  it  the  document  P  con- 
tributions to  that  subject.  By  this  means  he  virtually  gave  this 
material  from  document  P  a  setting  in  the  final  discourse. 

Because  Matthew  had  that  judgment  about  this  document  P  teach- 
ing, it  is  not  therefore  estabhshed  that  these  sections,  P  §§20,  32,  44B, 
6,  really  belong  to  the  final  discourse  of  Jesus  on  the  future;  but  the 
decision  of  the  evangehst  does  raise  the  question  whether  there  is  any 
objective  evidence  that  his  conclusion  was  in  accord  with  the  facts. 
He  used  P  §20  as  Matt.  10: 26-33.  Evidently  the  connection  between 
that  section  and  the  one  which  precedes  it  in  document  P  is  based  upon 
a  misinterpretation  of  the  thought  with  which  P  §20  opens.  The  say- 
ing in  P  §21  belongs  to  another  occasion,  as  is  testified  by  document 
MK  as  well  as  by  the  internal  evidence  in  the  form  of  its  lack  of  rela- 
tionship to  the  present  context.  But  P  §22  may  very  well  be  a  con- 
tinuation of  the  theme  in  P  §20,  and  these  two  sections  may  once  have 
stood  together.  As  P  §22  is  by  the  evidence  of  document  MK  a  part 
of  the  final  discourse,  it  is  not  unreasonable  to  hold  the  same  for 
P  §20.  To  this  external  testimony  there  is  to  be  added  the  striking 
appropriateness  of  P  §  20  to  the  occasion  of  the  final  discourse  as 
against  the  probability  of  its  words  having  come  from  Jesus  earlier 
than  his  last  days  with  his  disciples. 

Matthew  used  P  §32  as  Matt.  10:34-36.  In  the  study  of  P  §§27- 
30  it  was  observed  that  the  following  sections,  P  §§31,  32,  both  con- 
tained sayings  hkely  to  have  been  spoken  in  the  final  week  of  Jesus' 
ministry.  Such  must  be  the  decision  on  internal  evidence.  But  if 
the  judgment  is  correct  that  P  §§27-30  are  the  document  P  report 
of  the  two  parables  of  the  final  discourse,  there  is  external  evidence 
for  assigning  P  §§31,  32  there  also,  that  of  contiguity  in  the  document. 
The  reasons  for  Matthew's  omission  of  P  §31  can  only  be  surmised; 
that  the  omission  results  from  a  purpose  seems  supported  by  observing 
that  the  references  to  "baptism"  in  document  MK  10:38-40  are 
eliminated  by  Matthew  in  Matt.  20:22,  23. 

Matthew  used  P  §446  as  Matt.  10:37-39.  There  is  no  external 
evidence  in  support  of  the  belief  that  this  was  a  part  of  the  final  dis- 
course. It  is  rather  a  part  of  a  larger  paragraph  which  defines  the 
conditions  in  general  for  discipleship  to  Jesus,  P  §44.  But  it  will  be 
agreed  that  its  adaptation  by  Matthew  for  use  in  the  discourse  he  was 


204  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

constructing  is  natural  when  it  is  observed  how  normal  and  easy  is  the 
transition  from  Matt.  lo:  35,  36  to  Matt.  10: 37.  Further  justification 
for  placing  document  P  §446  at  this  point  could  be  found  by  Matthew 
in  his  document  MK,  for  similar  sayings  in  document  MK  (MK 
8:34-37)  had  been  taken  to  refer  primarily  to  the  persecution  of  the 
disciples,  and  so  had  come  to  have  attached  to  them  certain  sayings 
about  denial  and  promises  of  rehef  (MK  8:38 — 9:1),  and  the  more 
original  report  of  the  former  of  these  sayings  (MK  8:38)  he  had 
inserted  abeady  from  document  P  §20  as  Matt.  10:32,  33.  Further 
evidence  that  Matthew  was  influenced  here  by  document  :MK  8 :  34— 
9:1  is  seen,  perhaps,  in  Matt.  10:39,  which  is  not  derivable  from 
P  §446  except  as  an  expansion  of  "yea,  and  his  own  life  also."  If 
Matt.  10:39  is  not  that  phrase  rewritten  under  the  influence  of  docu- 
ment MK  8:35,  its  source  is  probably  Luke  17:33  (P  §60).  In  any 
case  the  presence  of  Matt.  10:37-39  in  this  discourse  is  e\ddence  of 
the  interpretation  placed  upon  these  words  of  Jesus  in  the  time  of 
Matthew,  and  forms  yet  another  explanation  of  the  apostolic  conjunc- 
tion of  MK  8 :  38—9 :  i  with  MK  8 :  34-37-  But  it  gives  no  reason  for 
regarding  document  P  §446  as  a  part  of  the  final  discourse. 

Probably  under  the  influence  of  P  §6,  Matthew  adapts  document 
MK  9:37  so  that  it  may  be  given  a  place  in  his  discourse  on  the 
mission  as  Matt.  10:40.  But  the  external  evidence  seems  to  indicate 
that  document  P  §6  was  a  part  of  the  instructions  for  the  mission  dur- 
ing the  Hfetime  of  Jesus,  P  §§3-6.  Into  the  document  MK  that  say- 
ing came  at  9:37  through  a  later  misunderstanding  of  the  opening 
phrase  "one  of  such  Httle  children."  Neither  document  MK  nor 
document  P  gives  external  evidence  that  the  saying  belongs  to  the  final 
discourse,  though  its  content  is  such  as  does  not  exclude  it  from  that 
occasion. 

The  influence  of  document  P  on  that  part  of  the  Matthaean  dis- 
course on  the  mission  of  the  disciples  which  deals  with  the  future 
extends  from  Matt.  10:26  to  10:40,  and  includes  P  §§20,  32,  44B  and 
6.  Of  these  portions  of  document  P,  there  can  be  assigned  to  the 
final  discourse  on  the  basis  of  external  evidence  P  §§20  and  32. 
Neither  internal  nor  external  evidence  justifies  the  placing  of  P  §44 
there;  and  only  internal  evidence  suggests  the  right  of  P§6  =  MK 
9:37  to  be  regarded  as  belonging  to  that  occasion.     Since  for  the 


FINAL  DISCOURSE  OF  JESUS  ON  THE  FUTURE 


205 


latter  passage  there  is  assigned  by  the  document  P  a  definite  occasion  of 
origin,  there  is  no  justification  for  placing  in  the  final  discourse  other 
of  this  material  than  P  §§20  and  32.  The  total  contribution  of  docu- 
ment P  to  a  knowledge  of  the  content  of  the  original  final  discourse  on 
the  future  is  made  up  therefore  of  P  §§20,  22,  27-32,  60  and  64B. 

On  the  basis  of  the  results  which  seem  to  have  been  reached  in  the 
foregoing  studies,  there  may  be  attempted  now  a  reconstruction  of  the 
complete  final  discourse  of  Jesus  on  the  future. 


Reconstruction  of  the  Final  Discourse 

§1.    Occasion  of  the  Discourse 

And  as  he  went  forth  out  of  the 
temple,  one  of  his  disciples  saith 
unto  him,  Master,  behold,  what 
manner  of  stones  and  what  man- 
ner of  buildings!  And  Jesus  said 
unto  him,  Seest  thou  these  great 
buildings  ?  there  shall  not  be  left 
here  one  stone  upon  another, 
which  shall  not  be  thrown  down. 

§2.     Question  by  the   Disciples 

And  as  he  sat  on  the  mount 
of  Olives  over  against  the  temple, 
Peter  and  James  and  John  and 
Andrew  asked  him  privately.  Tell 
us,  when  shall  these  things  be  ? 
and  what  shall  be  the  sign  when 
these  things  are  about  to  be 
accomplished  ? 

§3.  Events  before  the  Siege 
And  Jesus  began  to  say  unto 
them,  When  ye  shall  hear  of  wars 
and  rumours  of  wars,  be  not 
troubled:  these  Ihings  must  needs 
come  to  pass;  but  the  end  is  not 
yet.  For  nation  shall  rise  against 
nation,  and  kingdom  against 
kingdom : 


there  shall  be  famines: 
these  things  are  the  beginning  of 
travail. 


there  shall   be   earthquakes  in  A 
divers  places; 


C    ^  and  let  him  that  is 

on'the  housetop  not  go  down, 
nor  enter  in,  to  take  anything  out 
of  his  house:  and  let  him  that  is 
in  the  field  not  return  back  to 
take  hisicloke. 


§4.    Destruction  of  Jerusalem 
But  when   ye   see   the   abomi- 
nation    of     desolation     standing 
where  it  ought  not 

then  let  them 
that  are  in  Judaea  flee  unto  the 
mountains: 


But  woe  unto  them 
that  are  with  child  :;n(l  to  them 
that  give  suck  in  those  days!  And 
pray  ye  that  it  be  not  in  the  win- 
ter. For  those  days  shall  be 
tribulation,  such  as  there  hath  not 
been  the  like  from  the  beginning 


(let  him  that 
readeth  understandl. 


2o6  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 


of  the  creation  which  God  created 
until  now,  and  never  shall  be. 


And  D 
except  the  Lord  had  shortened 
the  days,  no  flesh  would  have 
been  saved :  but  for  the  elect's 
sake,  whom  he  chose,  he 
shortened  the  days. 


E  And  then  if  any  man  shall 
say  unto  you,  Lo,  here  is  the 
Christ;  or,  Lo,  there;  believe 
it  not :  for  there  shall  arise  false 
Christs  and  false  prophets,  and 
shall  shew  signs  and  wonders, 
that  they  may  lead  astray,  if 
possible,  the  elect.  But  take 
ye  heed :  behold  I  have  told  you 
all   things   beforehand 


§5.     Rise  of  Messiaxic  Claimants 

The  days  will  come,  when  ye 
shall  desire  to  see  one  of  the  days 
of  the  Son  of  man.  and  ye  shall  not 
see  it.  And  they  shall  say  to  you, 
Lo,  there !  Lo.  here !  go  not  away, 
nor  follow  after  litem:  Take 

heed  that  no  man  lead  you  astray. 
Many  shall  come 
saying,  I  am  lie:    and  shall  lead 
many  astray. 


in   my    name,    F 


G  But  in  those  days,  after  that 
tribulation,  the  sun  shall  be 
darkened,  and  the  moon  shall  not 
give  her  light,  and  the  stars  shall 
be  faUing  from  heaven,  and  the 
powers  that  are  in  the  heavens 
shall  be  shaken.  And  then  shall 
they  see  the  Son  of  man  coming 
in  clouds  with  great  power 
and  glory.  And  then  shall  he 
send  forth  the  angels,  and  shall 
gather  together  his  elect  from 
the  four  winds,  from  the  utter- 
most part  of  the  earth  to  the  ut- 
termost part  of  heaven. 


1.     The  Day  of  the  Son  of  Man 

For  as  the  lightning,  when  it 
lighteneth  out  of  the  one  part 
under  the  heaven,  shineth  unto 
the  other  part  under  heaven;  so 
shall  the  Son  of  man  be  in 
his  day. 


And 
as  it  came  to  pass  in  the  days  of 
Noah,  even  so  shall  it  be  also  in 
thedaysof  theSonof  man.  They 
ate,  they  drank,  they  married, 
they  were  given  in  marriage,  until 
the  day  that  Xoah  entered  into  the 
ark,  and  the  dood  came,  and  de- 
stroyed them  all.  Likewise  even 
as  it  came  to  pass  in  the  days  of 
Lot;  they  ate.  they  drank,  they 
bought,  they  sold,  they  planted, 
they  builded;  but  in  the  day  that 
Lot  went  out  from  Sodom  it  rained 
tire  and  brimstone  from  heaven, 
and  destroyed  them  all :  after  the 
same  manner  shall  it  be  in  the  day 
that  the  Son  of  man  is  revealed. 
In  that  day,  he  which  shall  be  on 
the  housetop,  and  his  goods  in  the 
house,  let  him  not  go  down  to  take 
them  away;  and  let  him  that 
is  in  the  field  likewise  not  re- 
turnback.     Remember  Lot's  wife. 


I  say  unto  you, 
In  that  night  there  shall  be  two 
men  on  one  bed;  the  one  shall  be 
taken,  and  the  other  shall  be  left. 
There  shall  be  two  women  grind- 
ing together;  the  one  shall  be 
taken,  and  the  other  shall  be 
left. 


But  first  must  he  suffer 
many  things  and  be  rejected  of 
this  generation. 


Whosoever  shall  seek  to  gain 
his  life  shall  lose  it:  but  who- 
soever shall  lose  his  li/e  shall 
preser\'e  it. 


§7      An  Interruption  by  the  Disciples 

And  they  answering  say  unto 
him.  Where,  Ix)rd  ?  .\nd  he  said 
unto  them,  Where  the  body  is, 
thither  will  the  eagles  also  be 
gathered  together. 


FINAL  DISCOURSE  OF  JESUS  ON  THE  FUTURE 


207 


§8.    Time  of  the  Destruction  of  Jerusalem 

Now  from  the  fig  tree  learn  her 
parable:  when  her  branch  is  now 
become  tender,  and  putteth  forth 
its  leaves,  ye  know  that  the  sum- 
mer is  nigh;  even  so  ye  also, 
when  ye  see  these  things  coming 
to  pass,  know  ye  that  it  is  nigh, 
even  at  the  doors.  Verily  I  say 
unto  you,  This  generation  shall 
not  pass  away,  until  all  these 
things  be  accomplished.  Heaven 
and  earth  shall  pass  away:  but 
my  words  shall  not  pass  away. 


Time  of  the  Day  of  the  Son  of  Man 

But  of  that  day 
knoweth   no   one,    not    even   the 
angels  in  heaven,  neither  the  Son, 
but  the  Father. 


or  that   hour     J 


A  Parable  on  the  Time  of  Day  of  the  Son  of  Man 


L  Watch  therefore :  for  ye  know 
not  when  the  lord  of  the  house 
cometh,  whether  at  even. 


It  is  as 
ten    virgins,    which    took    their 
lamps,  and  went  forth  to  meet  the 
bridegroom.     And    live   of   them 


Then  shall  the  kingdom  of   K 
heaven  be  likened  unto 


midnight,  or  at  cockcrowing,  or    were  foolish,  and  five  were  wise. 


in  the  morning;  lest  coming  sud- 
denly he  find  you  sleeping.  And 
what  I  say  unto  you  I  say  unto 
all,  Watch. 


For  the  foolish,  when  they  took 
their  lamps,  took  no  oil  with  them : 
but  the  wise  took  oil  in  their  ves- 
sels with  their  lamps.  Now 
while  the  bridegroom  tarried, 
they  all  slumbered  and  slept.  But 
at  midnight  there  is  a  cry,  Behold, 
the  bridegroom!  Come  ye  forth 
to  meet  him  Then  all  those 
virgins  arose,  and  trimrned  their 
lamps.  And  the  foolish  said 
unto  the  wise.  Give  us  of  your  oil; 
for  our  lamps  are  going  out.  But 
the  wise  answered,  saying,  Perad- 
venture  there  will  not  be  enough 
for  us  and  you:  go  ye  rather  to 
them  that  sell,  and  buy  for  your- 
selves. And  while  they  went 
away  to  buy,  the  bridegroom 
came;  and  they  that  were  ready 
went  in  with  him  to  the  marriage 
feast:  and  the  door  was  shut. 
Afterward  come  also  the  other 
virgins,  saying.  Lord,  Lord,  open 
to  us.  But  he  answered  and  said. 
Verily  I  say  unto  you,  I  know  you 
not. 


Watch  therefore,  for  M 
ye  know  not  the  day  nor  the 
hour. 


Mission  of  the  Disciples  and  Attendant  Persecution 

But  take  ye  heed  to  yourselves: 
for  they  shall  deliver  you  up  to 
councils;  and  ih  synagogues  shall 
ye  be  beaten;  and  before  gover- 
nors and  kings  shall  ye  stand  for 
my  sake,  for  a  testimony  unto 
them. 


And  when  they  lead  you 
to  judgement,  and  deliver  you  up, 
be  not  anxious  beforehand  what 
ye  shall  speak:  but  whatsoever 
shall  be  given  you  in  that  hour, 


And  the  gospel  must  first  N 
be  preached  unto  all  the  na- 
tions 


2o8  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 


O       but  he  that  endureth  to  the 
end  the  same  shall  be  saved. 


that  speak  ye :  for  it  is  not  ye  that 
speak,  but  the  Holy  Ghost.  And 
brother  shall  deliver  up  brother  to 
death,  and  the  father  his  child; 
and  children  shall  rise  up  against 
parents,  and  cause  them  to  be  put 
to  death.  And  ye  shall  be 
hated  of  all  men  for  my  name's 
sake:  And  not  a  hair  of 
your  head  shall  perish.  In  your 
patience  ye  shall  win  your  souls. 

I  came  to  cast  fire  upon  the 
earth;  and  what  will  I,  if  it  is 
already  kindled?  But  I  have 
a  baptism  to  be  baptized  with; 
and  how  am  I  straitened  till  it  be 
accomplished !  Think  ye  that  I  am 
come  to  give  peace  in  the  earth  ? 
I  tell  you.  Nay;  but  rather  di\i- 
sion:  for  there  shall  be  from 
henceforth  five  in  one  house 
divided,  three  against  two,  and  two 
against  three.  They  shall  be 
divided,  father  against  son,  and 
son  against  father;  mother  against 
daughter,  and  daughter  against 
her  mother;  mother  in  law  against 
her  daughter  in  law,  and  daughter 
in  law  against  her  mother  in  law. 

There' is  nothing  covered,  that 
shall  not  be  revealed;  and  hid, 
that  shall  not  be  known. 
What  I  tell  you  in  the  darkness, 
speak  ye  in  the  light:  and  what 
ye  hear  in  the  ear,  proclaim  upon 
the  housetops.  And  I  say  unto 
you  my  friends,  Be  not  afraid  of 
them  which  kill  the  body,  and 
after  that  have  no  more  that  they 
can  do.  But  I  will  warn  you 
whom  ve  shall  fear:  Fear  him, 
which  after  he  hath  killed  hath 
power  to  cast  into  hell;  yea,  I  say 
unto  you,  Fear  him.  Are  not 
two  sparrows  sold  for  a  farthing  ? 
and  not  one  of  them  shall  fall  on 
the  ground  without  your  Father: 
Ijut  the  very  hairs  of  your  head  are 
all  numbered.  Fear  not  therefore; 
ye  are  of  more  value  than  many 
sparrows.  Every  one  therefore 
who  shall  confess  me  before  men, 
him  will  I  also  confess  before  my 
Father  which  is  in  heaven.  But 
whosoever  shall  deny  me  before 
men,  him  will  I  also  deny  before 
my  Father  which  is  in  heaven. 


jI2.       A    P.ARABLE   OS    F.MTHFULNESS  IN  THE  MISSION 


P  Take  ye  heed,  watch  and 
pray:  for  ye"know  not  when  the 
time  is.  //  is  as  when  man  so- 
journing in  another  country,  hav- 
mg  left  his  house,  and  given 
authority  to  his  servants,  to  each 
one  his  work,  commanded  also 
the  porter  to  watch. 


into  another  country,  called  hi: 
own  servants,  and  delivered  unto 
them  his  goods.  And  unto  one  he 
gave  five  talents,  to  another  two, 
to  another  one;  to  e.ach  according 
to  his  several  ability;  and  he  went 
on  his  journey.  Straightway  he 
that  received  the  five  talents  went 
and  traded  with  them,  and  made 
other  five  talents.  In  like  man- 
ner he  also  that  received  the  two 
gained  other  two.  But  he  that 
received  the  one  went  away  and 
digged  in  the  earth,  and  hid  his 
lord's  money.  Now  after  a  long 
time   the  lord  of  those  servants 


FINAL  DISCOURSE  OF  JESUS  ON  THE  FUTURE 


209 


enter  thou  into   Q 
the  joy  of  thy  lord. 


enter  thou  into  the  joy    R 
of  thy  lord. 


Cometh,  and  makcth  a  reckoning 
with  them.  And  he  that  received 
the  five  talents  came  and  brought 
other  five  talents,  saying.  Lord, 
thou  deliveredst  unto  me  five 
talents:  lo,  I  have  gained  other 
five  talents.  His  lord  said  unto 
him,  Well  done,  good  and  faithful 
servant:  thou  hast  been  faithful 
over  a  few  things,  I  will  set  thee 
over  many  things: 

And  he  also 
that  received  the  two  talents  came 
and  said.  Lord,  thou  deliveredst 
unto  me  two  talents:  lo,  I  have 
gained  other  two  talents.  His 
lord  said  unto  him.  Well  done, 
good  and  faithful  servant;  thou 
hast  been  faithful  over  a  few 
things,  I  will  set  thee  over  many 
things: 

And  he  also  that  had  re- 
ceived the  one  talent  came  and 

said,  Lord,  I  knew  thee  that  thou 

art  a  hard  man,  reaping  where 

thou  didst  not  sow,  and  gathering 

where  thou  didst  not  scatter:  and 

I  was  afraid,  and  went  away  and 

hid  thy  talent  in  the  earth:    lo, 

thou   hast    thine   own.     But    his 

lord  answered  and  said  unto  him, 

Thou  wicked  and  slothful  serv- 
ant,   thou    knewest    that    I    reap 

where  I   sowed   not,   and  gather 

where    I    did    not    scatter;     thou 

oughtest  therefore  to  have  put  my 

money  to  the  bankers,  and  at  my 

coming    I    should   have   received 

back    mine    own    with    interest. 

Take  ye  away  therefore  the  talent 

from  him,  and  give  it  unto  him 

that    hath   the   ten   talents.     For 

unto  every  one  that  hath  shall  be 

given,  and  he  shall  have  abun- 
dance:   but  from  him  that  hath 

not,  even  that  which  he  hath  shall 

be  taken  away.  And  cast  ye  out     S 

the  unprofitable  servant  into 
the  outer  darkness :  there  shall 
be  the  weeping  and  gnashing 
of  teeth. 

In  the  above  reconstruction  there  is  shown,  in  one  or  other  of  the 
three  columns,  all  portions  of  the  report  of  the  discourse  as  trans- 
mitted by  the  thirteenth  chapter  of  document  MK.  In  addition  to  the 
document  MK  report,  there  is  used,  in  the  reconstruction,  document 
P  §§20,  31,  32,  60,  and  document  M  §§24,  25.  In  a  single  instance, 
the  above  portion  O,  gospel  LK  is  regarded  as  supplying  a  more  ori- 
ginal form  of  the  document  MK  record.  The  central  of  the  three 
columns  represents  the  material  that  is  accepted  for  the  reconstruction 
of  the  discourse.     The  sources  of  that  material  are  as  follows: 

§§1-4.  Document  MK. 

§§5-7.  Document  P  §60,  except  that  the  second  half  of  §5  is  docu- 
ment MK  13:5,  6. 


2IO  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

§§8,9.  Document  MK. 

§10.  Document  M  §24. 

§11.  Docimient  MK  +  (gospel  LK  21:18,  19)+  Document  P  §  §  3 1 , 
32,  20. 

§12.  Document  M  §25. 
To  the  left  hand  there  are  set  those  portions  of  the  document  MK 
account  which  are  regarded  as  reporting  themes  original  to  the  dis- 
course, but  of  which  we  possess  reports  in  other  documents  which  have 
more  faithfully  preserved  either  the  setting  or  the  verbal  form  of 
these  sayings  of  Jesus.  These  other  reports  are  more  consistent,  more 
vivid,  suggestive,  and  striking,  and  more  complete.  To  the  right  hand 
there  are  set  those  minor  portions  of  the  documents  which  seem  to  be 
editorial  comments  (B),  or  sayings  out  of  their  original  setting  (H,  I), 
or  sayings  influenced  by  another  document  (M  the  result  of  L),  or 
a  formula  resulting  from  the  original  documentary  setting  (K),  or 
portions  which  reflect  the  experiences  of  history'  (A,  D) .  In  addition, 
there  is  evidenced  in  these  portions  the  eschatological  tendency  of 
document  or  editor  (Q-S),  the  effect  upon  a  document  of  the  loss  of 
a  defining  term  in  a  preceding  paragraph  (J),  the  interpretation  of  the 
person  of  Jesus  (F),  and  the  endeavor  to  set  a  chronological  limit  for 
the  return  of  Jesus(H,  N). 

In  the  proposed  reconstruction  there  are  some  minor  departures 
from  the  order  of  the  present  document  MK.  Thus  the  two  refer- 
ences to  the  Rise  of  Messianic  Claimants,  MK  13:5,  6  and  21-23,  are 
brought  together  under  §5;  and  the  sayings  of  Jesus  about  the  jNIis- 
sion,  MK  13:9-13,  are  grouped  with  those  from  document  P  as  §11. 
The  second  reference  to  Messianic  Claimants,  ]MK  13:21-23,  testifies 
to  the  original  order  of  Jesus  as  witnessed  further  by  document  P, 
which,  like  document  MK,  has  the  Rise  of  Messianic  Claimants  and 
the  Day  of  the  Son  of  Man  in  sequence.  The  present  document 
MK  placing  of  the  first  reference  to  Messianic  Claimants,  MK  13 : 5,  6, 
is  due,  it  may  be,  to  the  early,  large,  and  continued  disintegrating 
effect  of  these  claimants  upon  the  Christian  community,  an  effect 
evidenced  by  many  other  indications  in  the  records  as  already  ob- 
served. With  the  chronological  outhne  of  the  present  thirteenth 
chapter  of  document  MK,  it  would  be  difliicult  to  place  sayings  of 
Jesus  about  persecution  at  any  later  point  in  the  discourse  than  that 


FINAL  DISCOURSE  OF  JESUS  ON  THE  FUTURE  211 

given  them  in  that  chapter,  for  the  coming  of  the  Son  of  man  is  to 
follow  closely  upon  the  destruction  of  Jerusalem.  This  may  account 
for  the  particular  place  given  these  sayings  in  the  discourse  by  that 
document.  That  even  this  document  MK  placing  of  these  sayings 
did  not  wholly  meet  the  problem  raised  by  the  fixed  chronology  of 
events  proposed  by  that  document  seems  evidenced  by  the  judgment 
of  Luke,  who  made  adjustment  by  preceding  this  group  of  sayings  with 
the  editorial  introduction,  "But  before  all  these  things,"  Luke  21 :  12a. 
There  seems  to  be  every  reason  for  the  conviction  that  Jesus  did  not 
pass  to  other  subjects  before  he  first  had  answered  the  question  which 
occasioned  the  discourse.  If  so,  the  sayings  about  the  Mission  and 
Persecution  belong  later  in  the  order  of  the  discourse.  Indeed,  if 
the  evidence  has  been  correctly  interpreted  as  to  the  extent  of  these 
sayings  upon  this  occasion,  they  would  be  seriously  misplaced  if 
inserted  before  Jesus'  answer  to  the  question  of  his  disciples. 

The  disciples  had  asked  as  to  the  advance  indications  and  the  time 
of  the  destruction  of  Jerusalem.  Between  his  statement  about  the 
advance  indications  of  that  event  (§§3,  4)  and  that  about  the  time 
within  which  it  might  be  expected  (§8),  Jesus  introduced  some 
thoughts  on  subjects  (§§5,  6)  which  superficially  make  the  impression 
of  digression.  But  a  closer  examination  of  the  movement  within  the 
discourse  reveals  that  these  subjects  are  the  natural  outgrowth  of  his 
forecast  in  outline  of  the  history  of  the  coming  years  (§§3,  4)-  Jesus 
foresaw  that  for  his  society  the  most  threatening  danger  of  those  years 
of  national  distress  lay  in  Zealot  messianic  uprisings  which  would 
promise  relief  from  the  direful  situation  (§5).  Against  the  seduc- 
tion of  their  specious  arguments  and  bold  assurances  of  a  new  era, 
the  aeon  of  the  Messiah,  he  urgently  warned  his  disciples  (§5).  To 
this  apparent  digression  he  was  led,  it  seems,  by  the  conviction  that 
for  his  disciples  it  was  of  more  importance  to  be  forewarned  against 
Zealotism  in  its  relation  to  their  own  faith  than  to  be  precisely  informed 
as  to  the  method  and  time  of  the  ultimate  outcome  of  Zealotism  for  the 
nation.  But  it  may  be  believed  that  Jesus  felt  the  weakness  of  the 
simple  hortatory  injunction,  "  Go  not  away,  nor  follow  after  them.'' 
That  would  hardly  stay  his  disciples  in  the  fearful  days  of  national 
distress  that  were  coming.  Nothing  less  than  a  new  definition  of  the 
nature  of  the  day  of  Jehovah,  a  definition  which  should  eHminate 


212  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

from  it  every  vestige  of  the  political  element,  a  definition  which  should 
so  portray  it  as  to  put  its  realization  wholly  outside  the  pale  of  Zealot 
activity,  would  avail  to  keep  his  community  from  being  disintegrated 
by  the  ardent  Zealot  appeal  of  the  years  after  his  death.  It  is  to  such 
a  sketch  that  Jesus  gives  himself  in  §6  of  this  discourse.  Viewed  from 
this  standpoint,  §§5  and  6  are  less  a  digression  from  the  question  of 
the  disciples  and  more  an  elaboration  of  the  most  important  element 
in  a  \Adse  and  far-seeing  reply  to  the  personal  element  in  their  inquir\'. 

If  this  statement  is  a  correct  interpretation  of  the  mind  and  purpose 
of  Jesus  in  his  treatment  of  the  day  of  the  Son  of  man,  it  seems  clear 
that  it  would  not  be  justifiable  to  go  to  this  discourse  for  precise  out- 
lines as  to  the  form  and  nature  of  the  Last  Things.  For  by  the  very 
demand  of  the  hour  Jesus  was  led  to  deal  with  the  problem  by  the 
method  of  contrast  rather  than  by  that  of  definitive  and  descriptive 
precision.  Yet  even  were  one  to  fall  into  the  easy  error  of  accepting 
the  strong  colors  of  contrast  as  intended  for  scientific  statement,  that 
one  would  be  at  a  loss  to  derive  more  than  one  or  two  large  and 
richly  suggestive  thoughts  from  the  sketch  which  Jesus  has  drawn 
with  such  marvelous  skill  (§6  =  P  §60). 

If  it  is  true  that  the  reference  by  Jesus  to  the  day  of  the  Son  of  man 
is  wholly  secondary  to  the  interest  of  Jesus  in  the  future  welfare  of 
his  disciples  in  the  midst  of  Zealot  messianic  fanaticism,  it  seems  even 
more  true  that  this  aspect  of  their  future  was  one  phase  only  in  the 
outlook  of  Jesus  upon  their  future.  For  after  making  answer  to  the 
inquiry  of  the  disciples,  Jesus  seems  to  have  talked  with  them  about 
many  important  problems  of  their  mission  and  its  imphcations 
(§§ii,  12).  Indeed,  if  the  evidence  has  been  rightly  judged  as  to  the 
content  of  this  discourse,  it  ought  to  be  characterized  as  a  discourse 
on  the  Future  of  the  Disciples  rather  than  as  a  discourse  on  the  Last 
Things.  Apparently  that  which  is  said  about  the  Last  Things  is 
said  solely  as  a  contribution  to  the  disciples'  knowledge  of  what  would 
best  be  avoided  in  the  near  future.  A  careful  study  of  the  Synoptic 
Gospels  will  reveal  to  one  that  previous  to  this  discourse  Jesus  had 
not  dealt  with  his  disciples  about  their  future  mission— that  is,  pro- 
vided the  external  evidence  adduced  for  placing  document  P  §§20, 
31,  32  in  this  discourse  rather  than  earlier  is  favorably  regarded. 
Indeed,  it  is  reasonable  to  raise  the  question  as  to  the  probable  wisdom 


FINAL  DISCOURSE  OF  JESUS  ON  THE  FUTURE  213 

of  dealing  with  that  subject  at  any  time  before  those  days  in  which 
his  disciples  had  come  to  some  degree  of  realization  that  he  was  actually 
to  be  taken  away  from  them.  If,  then,  Jesus  had  not  spoken  of  their 
future,  as  he  viewed  it,  previous  to  this  discourse,  except,  perhaps, 
very  incidentally  on  their  own  initiative,  there  is  additional  reason 
why  this  discourse  should  be  designated  the  Discourse  on  the  Destruc- 
tion of  Jerusalem  and  the  Future  of  the  Disciples. 


CHAPTER  V 

THE  DAY  OF  JUDGMENT 

§1.  The  Son  of  Man  as  Judge  of  Men 

§2.  False  Prophets  in  the  Day  of  Judgment 

§3.  Words  as  the  Basis  of  Judgment 

§4.  Judicial  Functions  of  the  Twelve 

§5.  The  Fate  of  Pharisees  in  the  Judgment 

§6.  The  Separation  of  Bad  from  Good  m  the  Judgment 

§7,  The  Basis  of  Separation  in  the  Judgment 

S8.  The  Fate  of  Certain  Cities  in  the  Judgment 


CHAPTER  V 
THE  DAY  OF  JUDGMENT 

§1.    The  Son  of  Man  as  Judge  of  Men 

Gospel  MT  16:27,  28  Document  MK  8:38 — 9:1  Gospel  LK  9:26,  27 
A  For  the  Son  of  man  shall  A  For  whosoever  shall  be  A  For  whosoever  shall  be 
come  in  the  glory  of  his  Father  ashamed  of  me  and  of  my  words  ashamed  of  me  and  of  my  words, 
with  his  angels;  and  then  shall  he  in  this  adulterous  and  sinful  of  him  shall  the  Son  of  man  be 
render  unto  every  man  according  generation,  the  Son  of  man  also  ashamed,  when  he  coraeth  in  his 
to  his  deeds.  shall  be  ashamed  of  him,  when  own  glory,  and //;e  ^/ory  of  the  Fa- 
he  Cometh  in  the  glory  of  his  ther,  and  of  the  holy  angels. 
Father  with  the  holy  angels. 

B                        Verily  I  say  unto  B                                                And  B                                                 But 

you,  There  be  some  of  them  that  he  said  unto  them.  Verily  I  say  I  tell  you  of  a  truth.  There  be 

stand   here,   which   shall   in   no  unto  you,  There  be  some  here  of  some  of  them  that  stand  here, 

wise  taste  of  death,  till  they  .see  them  that  stand  by,  which  shall  which  shall  in  no  wise  taste  of 

the  Son  of  man  coming  in  his  in   no  wise  taste  of  death,   till  death,  till  they  see  the  kingdom 

kingdom.  they  see  the   kingdom   of   God  of  God. 
come  with  power. 

In  a  study  of  the  sayings  of  Jesus  about  the  day  of  judgment,  the 
above  passage  is  brought  under  consideration  solely  because  of  the 
form  of  statement  reported  by  the  portion  A  of  the  Matthaean  record — 
"then  shall  he  render  unto  every  man  according  to  his  deeds."  But 
the  statement  is  a  result  of  departure  from  his  document  MK  by  the 
evangelist.  Under  the  influence  of  the  same  impulse,  he  transforms 
the  saying  in  portion  B  by  substituting  "  see  the  Son  of  man  coming 
in  his  kingdom"  for  the  words  ''see  the  kingdom  of  God  come  with 
power."  Both  modifications  are  apparently  the  outcome  of  certain 
marked  eschatological  tendencies  in  Matthew.  Elsewhere'  these 
sayings  have  been  subjected  to  closer  scrutiny,  and  it  has  been  con- 
cluded that  they  have  their  true  historical  setting  at  other  points  in 
the  ministry  of  Jesus  than  that  indicated  here  by  document  MK. 
The  saying  in  portion  A  seems  to  have  its  more  original  form  in  the 
Matthaean  report  of  document  P  §20,  Matt.  10:32,  33.  And  if  the 
evidence  has  been  correctly  interpreted,  its  occasion  was  that  of  the 
final  discourse  of  Jesus  on  the  future.  An  interpretation  of  the 
saying  in  portion  B  forms  a  part  of  the  study  of  Jesus'  thought  about 
the  future  of  the  kingdom  of  God.*  For  present  purposes,  it  suffices 
to  make  it  clear  that  the  notion  of  the  Son  of  Man  as  Judge  of  Men 
as  reported  by  Matthew  is  unsupported  by  his  document  MK. 

*  See  pp.  41,  42,  79-82.  a  See  pp.  301-27. 

215 


2l6  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 


§2. 


False  Prophets  in  the  Day  of  Judgment 


Document  M  §14 
A     Beware    of     false     prophets, 
which  come  to  you   in  sheep's 
clothing,  but  inwardly  are  raven- 
ing wolves. 

B     Compare  portion  E. 


C  By  their  fruits  ye 

shall  know  them. 
D  Do  men 

gather  grapes  of  thorns,  or  figs 


of  thistles  ? 

E  Even  so  every  good 

tree  bringeth  forth  good  fruit; 
but  the  corrupt  tree  bringeth 
forth  evil  fruit.  A  good  tree 
cannot  bring  forth  evil  fruit, 
neither  can  a  corrupt  tree  bring 
forth  good  fruit. 


G  Every  tree  that 

bringeth  not  forth  good  fruit  is 

hewn  down,   and  cast   into  the 

fire.     Therefore  by   their  fruits 

ye  shall  know  them. 

H  Not  every 

one  that  saith  unto  me.  Lord, 
Lord,  shall  enter  into  the  king- 
dom of  heaven;  but  he  that 
doeth  the  will  of  my  Father 
which  is  in  heaven. 
I  Many  will 

say  to  me  in  that   day,   Lord, 

Lord,  did  we  not  prophesy  by 

thy    name,    and    by    thy    name 

cast  out  devils,  and  by  thy  name 

do  many  mighty  works  ?     And 

then  will  I  profess  unto  them, 

I  never  knew  you:    depart  from 

me,  ye  that  work  iniquity. 


Document  G  §§15,  16 


B  For  there  is  no  good  tree  that 
bringeth  forth  corrupt  fruit;  nor 
again  a  corrupt  tree  that  bringeth 
forth  good  fruit. 

C  For  each  tree 

is  known  by  its  own  fruit. 
D  For 

of  thorns  men  do  not  gather  figs. 

nor  of  a  bramble  bush  gather 

they  grapes. 
E     Compare  portion  B. 


F  The  good  man  out 

of  the  good  treasure  of  his  heart 
bringeth  forth  that  which  is  good; 
and  the  evil  man  out  of  the  evil 
treasure  bringeth  forth  that 
which  is  evil :  for  out  of  the  abun- 
dance of  the  heart  his  mouth 
speaketh. 


H  And  why  call  ye  me,  Lord, 
Lord,  and  do  not  the  things 
which  I  say  ? 


In  the  comparison  of  document  with  document,  it  was  seen  that  the 
above  conclusion  of  the  Sermon  on  the  Mount,  as  reported  by  docu- 
ment M,  is  one  of  the  several  striking  instances  in  which  that  docu- 
ment has  eschatological  additions  which  are  wholly  without  support 
in  the  other  document.  That  with  which  the  pecuhar  portions,  A,  G, 
and  I,  deal  is  the  work  and  future  fate  of  "false  prophets."  It  will 
be  observed  that  the  document  M  portion  E  is  a  true  parallel  for  the 
document  G  portion  B.  The  portion  G  is  identical  in  terms  with  the 
drastic  announcement  made  by  John  the  Baptist  as  reported  in  docu- 
ment G  §iB  end.     The  intended  appHcation  of  the  figurative  sayings 


THE  DAY  OF  JUDGMENT  217 

mB  =  E+C  +  D  seems  to  be  found  in  its  original  form  in  the  portion 
F,  rather  than  in  the  pecuharly  Matthaean  portions  A,  G,  I.  The 
portion  H  is  properly,  as  is  shown  by  an  examination  of  document  G, 
the  beginning  of  another  paragraph  in  the  Sermon,  namely,  that 
which  most  appropriately  closes  it,  an  exhortation  to  "do"  in  accord- 
ance with  hearing  and  profession,  document  G§i7.  In  document 
M,  the  portion  H  has  become  wedged  between  two  sayings  to  which 
it  is  unrelated,  as  will  be  recognized  by  an  endeavor  to  interpret  G, 
H,  I,  as  consecutive  parts  of  a  unified  paragraph.  No  doubt  there  is 
some  slight  bond  of  union;  to  find  none  would  be  to  charge  editorial 
incapacity  to  the  framers  of  the  document  M  tradition;  but  such 
bond  as  may  be  affirmed  removes  portion  H  wholly  from  the  historical 
genesis  borne  by  it  as  a  part  of  document  G. 

In  addition  to  the  general  fact  that  document  M  is  marked  by 
eschatological  additions  like  those  in  the  above  accretions  A,  G,  I, 
it  has  been  found  that  the  actual  experience  of  the  early  community 
with  Zealot  messianic  claimants  has  led  to  the  crediting  of  Jesus 
with  forecasts  about  them  which  are  not  to  be  traced  to  him.  In 
fact,  in  the  only  places  where  the  specific  term  "false  prophets" 
appears,  the  verses  are  apparently  accretions.  Thus  it  occurs  in  the 
Matthaean  editorial  portion.  Matt.  24:10-12;'  again  in  the  expan- 
sion of  the  thought  of  Jesus  in  document  MK  13:22,  23;^  and  finally, 
in  the  above  document  M  conclusion  to  the  Sermon  on  the  Mount.  It 
has  been  seen  that  Jesus  spoke  definitely  of  the  rise  of  messianic 
claimants  in  his  final  discourse  on  the  future,  document  MK  13:5,  6 
and  i3:2i=document  P  §60;  and  further,  that  the  period  between 
his  forecast  and  the  destruction  of  Jerusalem  Vv'as  characterized  by 
many  of  these  messianic  uprisings.  But  all  the  evidence  seems  to 
indicate  that  the  historical  realization  of  the  forecast  was  the  occasion 
of  the  expansion  of  document  MK  13:5,  6,  21  into  the  more  precise 
MK  13:22,  23,  is  the  reason  why  the  forecast  now  appears  in  the 
Matthaean  summary  of  the  apostoHc  age  in  Matt.  24: 10-12,  and  is  the 
explanation  of  the  adaptation  of  certain  sayings  in  the  Sermon  on  the 
Mount  so  that  they  became  serviceable  as  an  exhortation  to  use  with 
disciples  who  showed  a  tendency  to  defection  under  the  seduction  of 
these  claimants. 

'  See  pp.  145-47-  '  See  pp.  154-65. 


2l8  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

If  the  evidence  has  been  rightly  interpreted,  it  may  not  be  held  that 
the  above  portion  I  is  from  Jesus,  and  the  notion  of  "that  day" 
of  judgment,  as  there  expressed,  may  not  be  used  in  the  reconstruction 
of  the  real  thought  of  Jesus  about  the  future.  Here  the  notion  belongs 
to  document  M  as  used  by  Matthew,  even  as  the  notion  of  the  Son  of 
Man  as  Judge  of  Men  (§i)  is  the  product  of  the  Matthaean  eschato- 
logical  tendency  working  upon  the  document  MK.  That  the  evidence 
has  been  taken  correctly  seems  sustained  further  by  the  examina- 
tion of  another  eschatological  use,  by  the  Matthaean  circle,  of  the 
same  sayings  of  Jesus  about  the  good  and  the  corrupt  tree,  as  set  forth 
in  the  following  §3  on  Words  as  the  Basis  of  Judgment. 

§3.     Words  as  the  Basis  of  Judgment 


GosPFL  MT  12:33-37 

A  Either  make  the 
tree  good,  and  its 
fruit  good;  or  make 
the  tree  corrupt, 
and  its  fruit  cor- 
rupt: 

B  for  the  tree  is 

known  by  its  fruit. 

C  Ye  offspring  of 
vipers,  how  can  ye, 
being  evil,  speak 
good  things  ? 


E  for  out  of 

the  abundance  of 
the  heart  the  mouth 
speaketh.  The  good 
man  out  of  his  good 
treasure  bringeth 
forth  good  things: 
and  the  evQ  man  out 
of  his  evil  treasure 
bringeth  forth  evil 
things. 


Document  G 
§§15,  16 

A  For  there  is  no 
good  tree  that  bring- 
eth forth  corrupt 
fruit;  nor  again  a 
corrupt  tree  that 
bringeth  forth  good 
fruit. 

B  For  each  tree 

is  known  by  its  own 
fruit. 

C  For  of  thorns 

men  do  not  gather 
figs,  nor  of  a  bram- 
ble bush  gather  they 
grapes. 

D  Compare  portion 
A. 


E  The    good 

man  out  of  the  good 
treasure  of  his  heart 
bringeth  forth  that 
which  is  good;  and 
the  evil  man  out  of 
the  evil  treasure 
bringeth  forth  that 
which  is  evil:  for 
out  of  the  abun- 
dance of  the  heart 
his  mouth  speaketh. 


Document  M  §14 

Beware  of  false 
prophets,  which 
come     to     you     in 

I  sheep's  clothing,  but 
inwardly  are  raven- 
ing wolves. 


B  By  their 

fruits  ye  shall  know 
them. 

C  Do     men 

gather  grapes  of 
thorns,  or  figs  of 
thistles  ? 

D  Even    so 

every  good  tree 
bringeth  forth  good 
fruit;  but  the  cor- 
rupt tree  bringeth 
forth  evil  fruit.  A 
good  tree  carmot 
bring  forth  evil  fruit, 
neither  can  a  cor- 
rupt tree  bring  forth 
good  fruit. 


Every 
tree  that  bringeth 
not  forth  good  fruit 
is  hewn  down,  and 
cast  into  the  fire. 
Therefore  bv  their 
fruits  ye  shall  know 
them. 


THE  DAY  OF  JUDGMENT 


219 


H  And  I  say 

unto  you,  that  every 
idle  word  that  men 
shall  speak,  they 
shall  give  account 
thereof  in  the  day  of 
judgement.  For  by 
thy  words  thou  shalt 
be  justified,  and  by 
thy  words  thou  shalt 
be  condemned. 


G  And  why  call  ye 
me,  Lord,  Lord,  and 
do  not  the  things 
which  I  say  ? 


G  Not  every  one 

that  saith  unto  me, 

Lord,    Lord,    shall 

enter  into  the  king- 
dom of  heaven;  but 

he    that    doeth    the 

will   of   my    Father 

which  is  in  heaven. 
H  Many 

will  say  to  me  in 
that  day.  Lord, 
Lord,  did  we  not 
prophesy  by  thy 
name,  and  by  thy 
name  cast  out 
devils,  and  by  thy 
name  do  many 
mighty  works  ?  And 
then  will  I  profess 
unto  them,  I  never 
knew  you :  depart 
from  me,  ye  that 
work  iniquity. 


The  above  paragraph  from  gospel  MT  12:33-37  is  brought  under 
consideration  at  this  time  because  of  the  reference  in  the  portion  H 
to  the  basis  of  destiny  "in  the  day  of  judgement."  This  Matthaean 
paragraph  has  no  parallel  in  the  other  gospels  at  the  point  where  it 
occurs.  Its  nearest  equivalent  in  content  of  thought  is  found  in  the 
two  differing  documentary  reports  of  a  paragraph  of  the  Sermon  on 
the  Mount  as  above  shown.  A  close  examination  will  make  it  evident 
that  the  three  records  are  apparently  variant  reports  of  one  body  of 
sayings.  What  seems  like  the  original  paragraph  is  made  up  of  the 
portions  A,  B,  C,  E  of  the  document  G  account.  As  already  seen,  the 
portion  G  is  the  opening  of  a  new  section  in  document  G.  In  the 
document  M  report,  the  "false  prophet"  portion  A  has  displaced  the 
original  A,  the  latter  being  found  now  as  the  portion  D.  Similarly, 
the  original  portion  E  has  fallen  out  in  favor  of  the  eschatological 
portion  F;  and  the  portion  H  continues  the  thought  of  A,  F.  In  the 
case  of  gospel  MT,  the  parallelism  with  document  G  is  closer,  there 
being  one  displacement  only,  that  in  which  another  form  of  expression 
supplants  the  original  C.  The  specific  apphcation  of  these  sayings, 
begun  by  this  new  portion  C,  is  developed  further  by  the  eschatological 
addition  in  portion  H.  This  addition  H  is  wholly  unlike  the  portion 
H  of  document  M,  except  that  both  are  altogether  eschatological.  In 
brief,  it  seems  that  the  original  sayings  of  Jesus  about  the  good  and  the 
corrupt  tree  are  discoverable  in  the  portions  common  to  two  or  more 
reports,  namely,  AAD  +  BBB  +  -CC  +  EE— .  As  a  genuine  part 
of  another  body  of  sayings  there  is  the  portion  — GG.     For  the  pur- 


220  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

pose  of  using  these  sayings  as  a  polemic  against  "false  prophets" 
apparently  there  was  wrought  into  their  texture  the  portions  A,  F,  H 
of  document  ]\I. 

Shall  it  be  affirmed  of  the  gospel  MT  12:33-37  report  that  the 
portions  C,  H  are  a  similar  endeavor  to  use  these  sayings  as  a  searching 
condemnation  of  the  Pharisees,  that  is,  an  application  of  them  that 
does  not  historically  go  back  to  Jesus  himself  ?  Judging  by  the  results 
of  the  comparison  of  document  G  with  document  M  this  seems  highly 
probable.  From  whence  was  the  paragraph  Matt.  1 2 :  33-37  derived  ? 
This  is  an  important  question  in  a  gospel  whose  construction  from 
documents  can  be  followed  with  reasonable  assurance  almost  through- 
out. Shall  it  be  said  that  Matthew,  finding  these  sayings  in  docu- 
ment G  §15  and  again  in  document  M  §14,  decided  to  retain  the  latter 
report  in  its  assigned  place  as  part  of  the  Sermon  on  the  Mount,  but 
to  give  the  former  a  place  as  our  present  paragraph?  Then  the 
portions  C,  H  are  editorial,  and  need  not  be  taken  into  account  in 
framing  the  teaching  of  Jesus.  The  portions  C,  H  are  not  derivable 
from  document  M  §14,  the  only  common  thought  being  a  general 
eschatological  one.  Or,  as  another  possible  explanation,  shall  it  be 
said  that  the  paragraph  Matt.  12:33-37  was  suppHed  to  Matthew  by 
document  M  as  an  independent  complete  paragraph  ?  Then  docu- 
ment M  had  two  paragraphs  of  substantially  the  same  general  content, 
one  of  which  was  a  part  of  a  long  discourse,  the  Sermon  on  the  ]Mount, 
and  the  other  of  which  stood  in  complete  isolation.  The  assumption 
that  it  stood  in  complete  isolation  is  based  on  the  fact  that  it  is  possible 
to  trace  with  impressive  clearness  the  method  and  course  of  Matthew 
in  the  framing  of  the  whole  discourse  reported  by  him  in  12:22-45 
from  documents  MK  and  P,  except  the  paragraph  1 2 :  33-37.  Indeed, 
there  is  no  considerable  section  of  the  Gospel  of  Matthew  that  better 
exhibits  in  convincing  detail  the  use  of  his  documents  by  the  evangelist 
than  12 :  22-45.'  ^^  is  not  impossible  that  document  M  twice  reported 
these  sayings,  once  as  part  of  a  discourse,  and  once  in  isolation,  but 
it  seems  highly  improbable.  And  if  it  were  true,  it  would  impose  yet 
another  eschatological  burden  upon  the  document  M,  as  exhibited  in 
the  peculiar  portions  C,  H.  But  it  seems  unreasonable  to  think  of  these 
as  part  of  document  M,  for  they  have  their  utility  only  as  portions  of 

I  See  pp.  18,  19  for  a  statement  of  the  combination  of  documents  in  12:22-45. 


THE  DAY  OF  JUDGMENT  221 

the  complete  paragraph  12 :  33-37  where  the  thought  is  directed  against 
the  charge  of  the  Pharisees  that  Jesus  was  in  league  with  Beelzebub. 
In  other  words,  the  paragraph  12:33-37,  as  it  stands,  could  hardly 
come  down  except  as  part  of  a  larger  narrative.  Without  such  larger 
context,  what  intelligibility  would  portions  C,  H  have  ?  On  the  other 
hand,  the  sayings  in  the  portions  A,  B,  C,  E  of  document  G  §15  could 
live  and  be  transmitted  independently;  and  in  such  form  were  likely 
to  be  given  definite  applications  like  those  in  document  M  §14  and 
gospel  MT  12:33-37. 

In  view  of  all  the  evidence,  internal  and  external,  it  seems  difficult 
to  avoid  the  conclusion  that  in  the  portions  C,H  of  Matt.  12:33-37 
there  is  a  specific  application  of  certain  genuine  sayings  of  Jesus,  which 
application  is  not  the  work  of  Jesus  himself,  but  is  a  natural  and  not 
wholly  unjustifiable  effort  by  some  interpreter  to  employ  these  sayings 
against  the  Pharisees.  That  interpreter  seems  to  belong  to  the  Mat- 
thaean  circle,  as  is  shown  by  his  eschatological  thought  in  the  portion 
H.  To  the  Matthaean  document  M,  or  to  the  evangelist  Matthew 
himself,  or  to  some  subsequent  worker  upon  the  Gospel  of  Matthew 
there  must  be  attributed,  therefore,  the  sayings  about  the  Son  of  Man 
as  Judge  of  Men  (§1),  those  about  False  Prophets  in  the  Day  of  Judg- 
ment (§2),  and  those  concerning  Words  as  the  Basis  of  Judgment 

(§3). 

§4.    Judicial  Functions  of  the  Twelve 

Gospel  MT  19:27-29  Document  MK  10:28-30  Gospel  LK  18:28-30 

A  Then  answered  Peter  and  A  Peter  began  to  say  unto  him,  A  And  Peter  said,  Lo,  we  have 
said  unto  him,  Lo,  we  have  left  Lo,  we  have  left  all,  and  have  left  our  own,  and  followed  thee, 
all,  and  followed  thee;  followed  thee. 

B  what  then 

shall  we  have  ? 
C  And  Jesus  said    C  Jesus  said.  Verily    C  And  he  said  unto  him.  Verily  I 

unto   them,   Verily   I    say   unto      I  say  unto  you,  say  unto  you, 

you, 
D  that  ye  which  have  followed 
me,  in  the  regeneration  when  the 
Son  of  man  shall  sit  on  the  throne 
of  his  glory,  ye  also  shall  sit  upon 
twelve  thrones,  judging  the 
twelve  tribes  of  Israel . 
E  And  every    E  There  is  no  man    E  There  is  no  man 

one  that  hath  left  houses,  or  bre-  that  hath  left  house,  or  brethren,  that  hath  left  house,  or  wife,  or 
thrcn,  or  sisters,  or  father,  or  or  sisters,  or  mother,  or  father,  brethren,  or  parents,  or  children, 
mother,  or  children,  or  lands,  or  children,  or  lands,  for  my  for  the  kingdom  of  God's  sake, 
for  my  name's  sake,  shall  receive  sake,  and  for  the  gospel's  sake,  who  shall  not  receive  manifold 
a  hundredfold,  but  he  shall  receive  a  hundred-      more  in  this  time, 

fold  now  in  this  time, 
F  houses, 

and   brethren,   and  sisters,   and 
mothers,  and  children,  and  lands, 
with  persecutions; 
G  y  and  shall  inherit  eternal  life.    G  and  in  the     G  and  in  the 

world  to  come  eternal  life.  world  to  come  eternal  life. 


222  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

The  above  passage  on  the  rewards  of  discipleship  has  been 
examined  in  connection  with  another  phase  of  our  study.'  It  has  a 
place  here  solely  on  account  of  the  portion  D,  which  deals  with  the 
Day  of  Judgment.  But  the  conclusion  reached,  in  the  comparison 
of  gospel  AIT  with  document  MK,  was  that  the  portion  D  cannot 
rightly  be  credited  to  Jesus,  but  is  to  be  regarded  as  one  of  the  expres- 
sions of  a  tendency  which  is  the  most  marked  characteristic  of  the 
Gospel  of  Matthew.  Not  only  is  the  portion  D  absent  from  document 
MK  at  this  point  in  the  history;  neither  it  nor  thoughts  like  it  can  be 
found  anywhere  in  document  IVIK.  However,  in  the  case  of  this 
particular  outgrowth  of  the  Alatthaean  tendency,  the  Gospel  of  Luke 
seems  to  give  its  support  to  one  sentence  of  the  reputed  promise  of 
Jesus  to  the  Twelve,  "And  ye  shall  sit  on  thrones  judging  the  twelve 
tribes  of  Israel"  (Luke  22:30).  This  fact  requires  that  the  Lukan 
passage  in  which  it  occurs,  Luke  22 :  24-30,  be  brought  under  examina- 
tion. By  a  study  of  the  relations  of  the  Synoptic  Gospels,  it  will  be 
found  that  this  Lukan  paragraph  is  one  of  the  few  narratives  in  the 
Passion  Week  which  is  peculiar  to  the  Gospel  of  Luke.  On  the  other 
hand,  substantially  the  whole  section,  except  the  words  deahng  \\ith 
the  exaltation  of  the  Tw^elve  (Luke  22 :  28-30),  is  to  be  found  in  docu- 
ment MK  at  another  point  in  the  history,  MK  10:42-45. 

Document  MK  10:41-45  Gospel  LK  22:24-30 

A     And  when  the  ten  heard  it,  A     And  there  arose  also  a  con- 

they   began   to  be   raoved   with  tention  among  them,  which  of 

indignation    concerning    James  them  is  accounted  to  be  greatest, 
and  John. 

B  And  Jesus  called  them  B  And  he  said  unto  them,  The 
to  him,  and  saith  unto  them,  Ye  kings  of  the  Gentiles  have  lord- 
know  that  they  which  are  ac-  ship  over  them;  and  they  that 
counted  to  rule  over  the  Gentiles  have  authority  over  them  are 
lord  it  over  them;  and  their  called  Benefactors, 
great  ones  exercise  authority 
over  them. 

C  But    it   is   not   so  C  But  ye  shall 

among     you:      but     whosoever  not  be  so:     but   he  that   is  the 

would  become  great  among  you,  greater    among    you,    let    him 

shall  be  your  minister:   and  who-  become  as  the  younger;    and  he 

soever  would  be  first  among  you,  that   is  chief,   as  he   that  doth 

shall  be  servant  of  all.  serve. 

D  For  verily  D  For  whether  is  greater,  he 

the  Son  of  man  came  not  to  be  that  sitteth  at  meat,  or  he  that 

ministered  unto,  but  to  minister,  serveth?  is  not  he  that  sitteth  at 

and  to  give  his  life  a  ransom  for  meat  ?   but  I  am  in  the  midst  of 

many.  you  as  he  that  serveth. 

Gospel  MT  19:28 
E  And  Jesus  said  unto  them,  E  But  ye 
Verily  I  say  unto  you,  that  ye  are  they  which^have  continued 
which  have  followed  me,  in  the  with  me  in  my  temptations;  and 
regeneration  when  the  Son  of  I  appoint  unto  you  a  kingdom, 
man  shall  sit  on  the  throne  of  his  even  as  my  Father  appointed 
glory,  ye  also  shall  sit  upon  twelve  unto  me,  that  ye  may  eat  and 
thrones,  judging  the  twelve  drink  at  my  table  in  my  king- 
tribes  of  Israel.  dom;  and  ye  shall  sit  on  thrones 


'  See  pp.  93-95. 


judging  the  twelve  tribe  of  Israel. 


THE  DAY  OF  JUDGMENT  223 

In  accordance  with  a  literary  principle  which  Luke  follows  con- 
sistently in  the  construction  of  his  gospel  from  his  documents,  he 
omits  the  document  MK  paragraph  from  its  MK  context,  since  he 
accepted  its  insertion  in  the  narrative  of  the  Last  Supper.  It  seems, 
therefore,  that  Luke  judged  these  sayings  of  Jesus  to  have  been  spoken 
on  one  occasion  only.  If  Luke's  decision  accords  with  the  history, 
the  reader  of  today  must  make  choice  between  the  setting  of  document 
MK  and  that  given  by  the  Gospel  of  Luke.  The  Lukan  setting  has 
no  support  in  the  other  Synoptics;  that  of  document  MK  is  circum- 
stantial, and  has  been  followed  by  the  evangelist  Matthew.  The 
evidence  seems  to  indicate  clearly  that  the  sayings  of  portions  A,  B,  C,  D 
were  spoken  once  only,  and  that  the  occasion  is  that  recorded  by  docu- 
ment MK  10:35-40.  If  this  conclusion  is  correct,  it  is  to  be  said 
further  that  document  MK  10:35-45  affords  no  support  for  the  sup- 
position that  the  portion  E  was  spoken  by  Jesus.  It  is  not  necessary 
to  hold  that  the  portion  E  is  traceable  to  the  evangelist  Luke;  it  may 
have  been  added  subsequently  by  some  other  hand.  In  that  case, 
Luke  used  only  that  which  was  suppHed  to  him  by  his  document. 

It  ought  to  be  observed,  as  of  some  significance,  that  the  exalta- 
tion of  the  Twelve  through  the  portion  E  is  followed  in  the  Gospel  of 
Luke  by  certain  modifications  of  document  MK  through  which  one 
among  the  Twelve  is  singled  out  for  supreme  recognition.  This  will 
be  seen  by  comparing  Luke  22:31-34  with  document  MK  14:27-31, 
especially  in  the  phrase,  "Do  thou,  when  once  thou  [Peter]  hast 
turned  again,  stablish  thy  brethren."  The  portion  E  seems  to  repre- 
sent a  tendency  to  enhance  the  estimate  of  the  Twelve,  a  tendency 
which  finds  its  ultimate  expression  in  placing  Peter  as  the  stable 
factor  in  the  early  apostoHc  circle — "  stabhsh  thy  brethren."  Further, 
it  ought  to  be  had  in  mind  that  the  evangelist  Luke  did  not  use  gospel 
MT,  nor  did  the  evangelist  Matthew  use  gospel  LK;'  therefore,  the 
portion  E,  if  from  the  evangeUst  in  either  or  both  cases,  is  independ- 
ently inserted.  Indeed,  the  variations  in  the  wording  of  the  two 
reports  in  E  indicate  the  absence  of  documentary  interdependence.  In 
the  case  of  both  gospels,  the  saying  in  E  may  have  come  in  subsequent 
to  the  construction  of  the  gospels  by  the  first  and  third  evangehsts. 

In  addition  to  these  external  considerations,  the  saying  in  por- 
tion E  by  its  thought  raises  the  question  whether  it  is  probable  that  it 

'  See  the  monograph  of  Professor  Burton  for  the  evidences  in  support  of  this  state- 


224  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

proceeded  from  the  same  mind  that  defined  rank  in  the  terms  of  the 
portions  A,  B,  C,  D.  The  ambition  for  place  in  the  future  kingdom 
expected  by  them  was  the  most  marked  and  unmistakable  phase  of 
the  disciples'  relations  with  Jesus  from  the  time  they  beheved  him 
about  to  go  to  Jerusalem.  This  ambition  frequently  found  the  most 
open  expression,  both  within  the  circle  of  the  Twelve  and  before  Jesus 
himself.  It  was  uniformly  met  and  opposed  by  Jesus  in  one  way, 
namely,  by  the  definition  of  greatness  in  terms  which  excluded  all  seek- 
ing for  place,  power,  and  recognition.^  By  this  attitude  toward  the 
ambitious  self-seeking  of  the  Twelve,  Jesus  did  not  exclude  the  con- 
viction that  discipleship  had  its  compensations;  but  these  he  defined 
in  such  manner  as  to  make  them  comprehend  equally  all  disciples 
whether  within  or  without  the  circle  of  the  Twelve.^  To  these  most 
expHcit  and  direct  statements  of  his  thought  upon  the  subject  of  rank 
and  recognition  among  the  Twelve,  Jesus  added  two  parables  at  some 
point  or  points  in  his  ministry,  parables  the  specific  and  searching  pur- 
pose of  which  can  hardly  be  mistaken  in  the  fight  of  the  contentions 
among  the  Twelve. ^  To  the  attitude  of  Jesus  as  set  forth  in  these 
passages  and  parables,  and  in  others  of  Hke  content,  there  stands 
opposed  the  single  instance  of  the  thought  in  the  above  portion  E. 
If  one  considers  only  the  above  Lukan  paragraph  A-E,  it  will  appear 
that  within  it  there  are  two  opposed  points  of  view,  that  represented  by 
portions  A-D  as  against  that  maintained  by  E.  When  to  these 
weighty  internal  indications  there  are  added  the  arguments  adduced 
from  external  considerations,  it  seems  difficult  to  avoid  the  conclusion 
that  in  the  portion  E,  whether  as  placed  in  gospel  MT  or  in  gospel 
LK,  there  is  recorded  a  forecast  of  the  future  of  the  Twelve  which 
cannot  be  credited  to  Jesus,'* 

1  See  document  MK  9:33-35;   10:35-45;   document  M  §27  (Matt.  23:8-12). 

2  See  document  MK  10:28-31. 

3  See  document  P  §56;   document  M  §21. 

4  It  is  not  without  significance  that,  elsewhere  than  in  the  above  portion  E,  Jesus 
is  credited  with  referring  to  the  kingdom  of  God  as  "  my  kingdom"  only  in  the  Matthaean 
modification  of  document  MK,  Matt.  i6:28=MK  9:1  (on  which  see  pp.  81-82),  and 
in  the  Matthaean  document,  M  §156  =  Matt.  13:41,  where  the  exposition  of  a  parable 
is  reported  (on  which  see  pp.  226-35).  The  form  of  promise  in  portion  E,  "I  appoint 
unto  you  a  kingdom,"  is  found  elsewhere  only  in  the  modification  of  the  Lukan  P  §25 
(on  the  comparison  of  which  with  the  Matthaean  P,  see  pp.  61-63). 


THE  DAY  OF  JUDGMENT  225 

To  what  ultimate  source  the  portion  E  on  the  Judicial  Functions 
of  the  Twelve,  which  in  the  end  was  given  a  place  in  both  gospel  MT 
and  gospel  LK,  is  to  be  traced  may  not  be  affirmed  with  any  certainty. 
What  seems  clear  is  that  it  is  a  product  of  that  same  eschatological 
impulse  which,  applied  now  unconsciously  and  again  with  a  definite 
aim,  has  given  us  the  sayings  about  the  Son  of  Man  as  Judge  of  Men 
(§1),  about  False  Prophets  in  the  Day  of  Judgment  (§2),  and  those 
with  reference  to  Words  as  the  Basis  of  Judgment  (§3). 

§5.    The  Fate  of  Pharisees  in  the  Judgment 

Document  M §27  Document  P §  18 

A     Woe  unto  you,  scribes  and  Pharisees,  hypo-        A     Woe  unto  you !  for  ye  build  the  tombs  of  the 

crites !  for  ye  build  the  sepulchres  of  the  prophets,  prophets,  and  your  fathers  killed  them. 

and  garnish  the  tombs  of  the  righteous,  and  say, 

If  we  had  been  in  the  days  of  our  fathers,  we  should 

not  have  been  partakers  with  them  in  the  blood  of 

the  prophets. 
B  Wherefore  ye  witness  to  yourselves,        B  So  ye  are 

that  ye  are  sons  of  them  that  slew  the  prophets.  witnesses  and  consent  unto  the  works  of  your 

fathers:   for  they  killed  them,  and  ye  build  Iheir 
tombs. 
C  Fill        C  Therefore  also  said  the  wi.sdom  of  God,  I 

ye  then  the  measure  of  your  fathers.     Ye  ser-  will  send  unto  them  prophets  and  apostles;    and 

pents,  ye  offspring  of  vipers,  how  shall  ye  escape  some  of  them  they  shall  kill  and  persecute;    that 

the  judgement  of  hell  ?  the  blood  of  all  the  prophets  which  was  shed  from 

the  foundation  of  the  world,  may  be  required  of 
this  generation;  from  the  blood  of  Abel  unto  the 
blood  of  Zachariah.who  perished  between  the  altar 
and  the  sanctuary :  yea,  I  say  unto  you,  it  shall  be 
required  of  this  generation. 

In  a  comparative  study  of  the  differing  reports  by  two  documents 
on  the  discourse  against  the  scribes  and  Pharisees,'  it  was  observed 
that  the  penalty  for  the  course  pursued  by  scribes  and  Pharisees  was 
recorded  in  divergent  terms  by  the  documents  M  and  P,  as  represented 
in  the  above  portion  C.  Because  document  M  here  refers  to  "the 
judgement  of  Gehenna,"  the  passage  must  have  a  place  in  the  study 
of  the  theme  now  under  consideration.  According  to  document  P, 
that  which  Jesus  forecast,  at  the  conclusion  of  the  discourse,  as  the 
outcome  of  those  tendencies  represented  in  scribes  and  Pharisees,  was 
the  ruin  of  the  nation  within  the  time  hmits  of  those  to  whom  he  spoke, 
"  I  say  unto  you,  it  shall  be  required  of  this  generation."  As  has  been 
seen,  this  is  not  an  isolated  prophecy  by  Jesus  on  the  future  as  he  saw 
it,  but  one  of  several  clear  references  to  the  doom  toward  which  the 
nation  was  moving  under  fanatical  leadership. 

Instead  of  this  most  natural  conclusion  to  words  of  denunciation 
and  warning,  document  M  represents  that  Jesus  had  his  mind  rather 

I  See  pp.  32-35. 


226  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

upon  an  eschatological  fate  for  the  Pharisees,  "  How  shall  ye  escape  the 
judgement  of  Gehenna  ?  "  That  document  represents  the  indignation 
of  Jesus  to  have  found  expression  in  the  most  penetratingly  exasperat- 
ing personal  terms,  "Ye  serpents,  ye  offspring  of  vipers."  This 
sounds  more  like  the  spirit  and  method  of  John  the  Baptist,  indeed, 
is  the  repetition  of  his  condemnatory  words.  It  ought  to  be  recalled 
that  similar  terms  against  the  Pharisees  by  Jesus  are  a  part  of  one  of 
the  adapted  uses  of  the  paragraph  on  the  good  and  the  corrupt  tree. 
Matt.  12:34,  "Ye  offspring  of  vipers,  how  can  ye,  being  evil,  speak 
good  things  ?"  It  would  seem  to  be  one  of  the  document  M  or  Mat- 
thean  purposes  to  represent  Jesus  as  so  warmly  opposed  to  the  Phari- 
sees that  he  hesitated  at  no  extreme  of  designation,  and  pursued  them 
in  thought  even  into  the  eschatological  region.  But  the  conviction 
that  such  actually  was  the  method  of  Jesus  fails  to  be  supported  at 
any  point  by  the  external  evidence  derivable  through  a  comparison 
of  document  with  document. 

Except  for  the  appearance  of  the  Judicial  Functions  of  the  Twelve 
(§4)  in  gospel  LK  as  well  as  in  gospel  MT,  all  references  to  judgment 
examined  to  the  present,  namely,  the  Son  of  Man  as  Judge  of  Men 
(§1),  False  Prophets  in  the  Day  of  Judgment  (§2),  Words  as  the 
Basis  of  Judgment  (§3),  the  Fate  of  Pharisees  in  the  Judgment  (§5),  are 
found  by  comparative  study  to  be  apparently  the  product  of  Matthaean 
tendency.  By  Matthaean  as  here  used  is  meant  that  total  of  factors 
which  has  fashioned  the  features  peculiar  to  the  present  Gospel  of 
Matthew.  It  is  not  intended  to  distinguish  sharply  between  docu- 
ment M,  the  evangeHst  Matthew,  and  subsequent  workers  upon  the 
Gospel  of  Matthew.  In  no  case  has  the  ^Matthaean  reference  to 
judgment  come  as  a  part  of  a  supplementary  report,  but  always  as 
additional  to  sayings  of  Jesus  otherwise  reported  by  documents. 

§6.  The  Separation  of  Bad  from  Good  in  the  Judgment 
In  addition  to  the  several  foregoing  contributions  from  the  Mat- 
thaean circle  to  the  conception  of  the  day  of  judgment,  there  is  found 
in  the  Gospel  of  Matthew  the  exposition  of  two  parables  from  Jesus, 
which  are  assigned  to  document  M  §§15,  18.  In  these  expositions 
there  is  sketched  with  vividness  the  scene  of  the  ultimate  separation 
of  bad  from  good  in  the  judgment. 


THE  DAY  OF  JUDGMENT  227 

Document  M§is 

He  that  soweth  the  good  seed  is  the  Son  of  man;  and  the  field  is  the  world;  and  the  good  seed, 
these  are  the  sons  of  the  kingdom;  and  the  tares  are  the  sons  of  the  evil  one;  and  the  enemy  that  sowed 
them  is  the  devil:  and  the  harvest  is  the  end  of  the  world;  and  the  reapers  are  angels.  As  therefore  the 
tares  are  gathered  up  and  burned  with  fire;  so  shall  it  be  in  the  end  of  the  world.  The  Son  of  man  shall 
send  forth  his  angels,  and  thev  shall  gather  out  of  his  kingdom  all  things  that  cause  stumbling,  and  them 
that  do  iniquity,  and  shall  cast  them  into  the  furnace  of  fire:  there  shall  be  the  weeping  and  gnashing  of 
teeth.     Then  shall  the  righteous  shine  forth  as  the  sun  in  the  kingdom  of  their  Father. 

Document  M  §i8 

So  shall  it  be  in  the  end  of  the  world:  the  angels  shall  come  forth,  and  sever  the  wicked  from  among 
the  righteous,  and  shall  cast  them  into  the  furnace  of  fire:  there  shall  be  the  weeping  and  gnashing  of  teeth. 

Are  these  expositions  from  Jesus,  or  are  they  the  expression  of  the 
legitimate  endeavor  by  the  early  community  to  interpret  the  parables 
to  which  they  are  now  attached,  that  is,  are  they  explications  wrought 
out  by  the  earliest  users  of  the  parables,  which  in  process  of  trans- 
mission, before  taking  documentary  form,  came  to  be  considered  as 
from  Jesus  ?  Regarded  in  the  light  of  the  history  of  the  tradition  of 
Jesus'  words,  so  far  as  we  know  it,  the  latter  supposition  is  not  excluded 
by  any  inherent  improbableness.  Extended  interpretation  would 
become  attached  more  easily  to  the  parables  than  to  any  other  form 
of  the  teaching  of  Jesus.  But  that  it  did  become  so  attached  may  not 
be  affirmed  except  on  the  basis  of  something  more  substantial  than 
reasonable  conjecture. 

To  surmise  that  certain  expositions  may  not  be  from  Jesus  is  not 
to  assume  that  none  of  those  credited  to  him  are  from  him;  neither 
is  it  equivalent  to  advancing  the  hypothesis  that  Jesus  spoke  parables 
without  any  subsequent  explication.  The  problem  of  the  parabolic 
method  of  Jesus  is  not  involved  in  either  the  scope  or  the  necessities 
of  the  present  study.  Our  inquiry  is  whether  certain  expositions  of 
two  parables  are  sustained  by  external  and  internal  considerations 
as  originating  with  Jesus.  Obviously  the  initial  investigation  must 
take  account  of  them  as  they  lay  in  the  document  used  by  the  evangehst 
Matthew. 

The  procedure  of  Matthew  in  the  construction  from  his  docu- 
ments of  that  discourse  in  parables  recorded  in  his  thirteenth  chapter 
has  been  traced  already  in  sufficient  detail.  For  convenience  of 
reference,  the  documentary  elements  of  the  discourses  may  be  repeated 
here:  "Document  MK  §§20-24  is  supplemented  by  parables  drawn 
from  documents  P  and  M,  the  order  being  apparently  as  follows: 
MK  §2oA  +  MK  §2iC-|-MK  §2oB-f  O.T.   quotation    (Principle  8) 


228  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

+  P  §9  +  MK  §2oE  +  M  §i5A  +  MK  §23  =  ?  §37A  +  P  §37B  +  MK 
§24A  +  O.T.  quotation  (Principle  8)4-MK  §246  adapted  so  as  to 
prepare  for  M  §156 +M  §§16-19.  The  omission  of  the  parable  in 
MK  §22  may  have  been  due,  as  was  suggested  in  the  case  of  the  Lukan 
omission,  to  its  similarity  to  that  of  the  Sower,  supplemented  in 
Matthew's  case  by  the  hkeness  of  the  parable  taken  from  M  §15."' 

Apparently,  in  the  document  M  as  it  came  to  the  hands  of  Matthew, 
exposition  followed  immediately  upon  parable  in  the  case  of  the  Wheat 
and  Tares  even  as  it  does  in  gospel  MT  in  that  of  the  Drag-net.  The 
separation  of  parable  from  exposition  in  that  of  the  Wheat  and  Tares,  as 
at  present  in  gospel  MT,  is  probably  due  to  the  exigencies  of  docu- 
mentary combination,  the  decisive  factor  being  the  apparent  identifi- 
cation by  Matthew  of  the  parable  in  document  MK  §22  with  that  in 
document  M  §15 A.  That  there  are  good  reasons  for  this  identifica- 
tion will  be  felt  by  one  who  will  observe  both  the  similarity  of  the 
beginning  of  the  parables  and  the  lack  of  obvious  point  in  that  of 
MK  §22  after  it  diverges  from  M  §i5A — obvious,  that  is,  to  one  with 
the  Matthaean  outlook.  Having  inserted  what  he  regarded  as  the 
document  M  equivalent  to  document  MK  §22,  the  evangeHst  employed 
the  remainder  of  the  document  MK  report  of  the  discourse,  conflating 
in  the  parable  of  the  Mustard  Seed  with  document  P  §37A,  and  con- 
tinuing with  the  parable  in  P  §376.  For  purposes  of  junction  with 
further  contributions  from  document  M,  the  closing  assertion  of  docu- 
ment MK,  which  was  in  general  terms,  "but  privately  to  liis  own 
disciples  he  expounded  all  things,"  has  been  adapted  in  Matt.  13:36 
so  as  to  form  a  natural  transition  to  the  exposition  of  one  particular 
parable,  namely,  that  exposition  which  in  the  document  M  stood  in 
direct  contact  with  the  parable  itself.  The  Matthaean  adaptation 
has  a  documentary  justification  in  document  MK  4: 10.  But  for  the 
discourse  as  a  whole  it  has  created  an  impossible  order,  for  IMatthew's 
thirteenth  chapter  represents  Jesus  as  speaking  one  parable  in  public 
and  expounding  it  to  disciples  in  private;  then  as  uttering  three 
parables  to  the  multitudes  and  retiring  to  expound  one  to  his  followers; 
then  as  speaking  three,  presumably  in  public,  and  expounding  one, 
presumably  in  private.  Evidently,  therefore,  in  document  M,  par- 
able and  exposition  stood  together  in  both  the  Wheat  and  Tares  and  the 

•  From  p.  19. 


THE  DAY  OF  JUDGMENT  229 

Drag-net.  And  while  such  a  conjunction  in  the  original  document 
may  be  taken  to  imply  that  exposition  as  well  as  parable  is  from  Jesus, 
there  is  no  explicit  documentary  statement  to  that  effect.  In  fact, 
these  two  parables  from  document  M  are  members  of  a  large  group 
in  that  document,  M  §§15-25,  and  the  expositions  attached  to  them 
may  be  historically  assignable  to  the  circle  by  which  document  M 
was  framed  and  transmitted.  So  far,  therefore,  as  the  initial  surmise 
that  these  expositions  are  from  disciples  may  be  tested  by  the  external 
documentary  evidence,  there  is  nothing  against  it  and,  in  view  of  the 
observed  eschatological  tendency  of  document  M,  very  much  in  its 
favor. 

It  is  legitimate  and  ought  to  be  fruitful  in  results  to  put  forward  the 
question  whether  the  modern  historical  interpreter  of  Jesus'  parables 
would  expound  these  two  parables  after  this  manner  if  they  stood  in 
the  records  without  any  reputed  expHcation  by  Jesus.  By  the  modern 
interpreter  is  not  meant  one  who  approaches  the  teaching  of  Jesus 
with  modern  preconceptions,  but  one  who  has  acquired  the  rehgious 
and  philosophic  view-point  of  ths  land  and  age  of  Jesus.  It  is  a  legiti- 
mate question  because,  as  a  matter  of  fact,  with  these  two  exceptions 
and  one  other  the  understanding  of  the  whole  body  of  Jesus'  parables 
is  dependent  upon  the  results  of  the  study  of  such  an  interpreter. 
Evidently,  for  the  most  part,  Jesus  trusted  his  parabolic  teaching  to 
the  penetration  and  capacity  of  his  disciples  of  the  present  and  future. 
Those  so  trusted  are  hardly  excluded  from  the  independent  endeavor 
to  explicate  a  certain  few  parables  which  carry  with  them  expositions 
that  are  reputed  to  come  from  Jesus,  but  may  be  from  his  eariier 
followers. 

No  individual  parable  in  the  group  of  this  discourse  ought  to  be 
interpreted  without  the  clear  recognition  of  the  purpose  held  by  Jesus 
and  expressed  by  him  as  that  which  determined  the  method  and  con- 
tent of  his  message  on  this  significant  occasion.  For  purpose, 
method,  and  content  are  apparently  pecuhar  to  this  discourse  by  the 
sea.  If  the  evidence  has  been  correctly  interpreted,'  Jesus  spoke 
parables  in  definition  of  the  kingdom  of  God  on  one  occasion  only, 
all  other  parables  in  our  gospels  introduced  by  the  formula  of  that 
occasion  having  taken  it  by  Virtue  of  their  contiguity  in  document  M 

'  See  pp.  200-202. 


230  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

with  those  of  that  discourse.  That  fact  alone  imposes  upon  the  inter- 
preter of  the  teaching  of  Jesus  an  especially  close  scrutiny  of  this 
group  of  parables.  Very  evidently,  here  is  a  single  theme,  and  one 
of  the  first  rank  in  importance.  The  theme  of  these  parables  has  been 
defined  by  Jesus  himself  as  "the  mystery  of  the  kingdom  of  God," 
document  MK§2oA.  That  phrase  suggests  that  he  is  here  setting 
forth  thoughts  about  the  nature  of  the  kingdom  of  God  which  are  not 
the  common  property  of  his  hearers.  He  gives  as  his  reason  for 
clothing  these  thoughts  in  parabolic  form  the  intention  that  the  content 
of  his  definition  of  the  kingdom  of  God  should  be  apparent  to  those 
only  who  have  already  learned  something  of  his  general  mode  of  view 
and  are  s}Tnpathetic  with  it.  For  all  others,  it  is  his  purpose  and 
expectation  that  by  the  parabolic  method  at  this  point  his  real  mean- 
ing with  its  implications  should  fail  to  be  disclosed,  document  MK 
§2oB.  E\ddently  Jesus  would  have  no  reason  for  this  reserve  if  his 
parabolic  truth  about  the  kingdom  of  God  were  none  other  than 
current  opinion  on  that  subject  cast  into  the  parabohc  form.  That 
it  is  beyond  doubt  that  Jesus  purposed  to  convey  personally  framed 
and  fresh  truth  about  the  kingdom  by  these  parables  seems  clear  not 
only  from  these  considerations  but  also  from  every  other  portion  of 
the  framework  within  which  these  parables  stand  in  the  documents. 
It  is  apparently  from  the  consciousness  of  the  original  nature  of  his 
present  message  on  this  theme  that  there  spring  the  statements  and 
exhortations  of  document  MK  §21  A,  C  Similarly,  the  question  and 
comment  of  Jesus  in  document  M  §19  are  intelhgible  only  as  it  is 
understood  that  Jesus  was  conscious  of  having  dealt  in  these  parables 
with  "things  new"  about  the  kingdom  of  God.  It  is  to  this  sense 
of  the  revelatory  yet  hidden  nature  of  his  message  on  this  occasion 
that  one  may  trace  the  refrain  of  the  discourse,  "WTio  hath  ears  to 
hear,  let  him  hear,"  a  parenetic  form  substantially  pccuHar  lo  this 
discourse. 

The  choice  by  Jesus  of  the  parabolic  method  to  convey  "  the  mystery 
of  the  kingdom  of  God"  he  explains  to  his  disciples  as  based  in  his 
desire  to  conceal  from  some  while  revealing  to  others,  document 
MK  §2oA,  B.  Why  he  wished  to  conceal  his  "things  new"  about  the 

'As  to  the  true  historical  setting  for  the  interruptive  saying  in  document  MK  §2iB, 
see  the  considerations  advanced  on  pp.  22,  23. 


THE  DAY  OF  JUDGMENT  231 

kingdom,  Jesus  does  not  state.  ^  But  one  who  has  observed  the  nota- 
ble and  consistent  method  of  Jesus  with  reference  to  the  revelation  of 
his  consciousness  of  vocation  will  understand  that  there  is  need  of  skill 
and  reserve  equally  great  in  the  unfolding  of  his  conception  of  the 
kingdom  of  God— unless,  indeed,  Jesus  has  no  other  conception  than 
that  of  his  contemporaries,  in  which  case  teaching  about  the  nature  of 
the  kingdom  is  wholly  gratuitous.  Only  on  the  assumption  that 
Jesus  intended  to  define  the  kingdom  in  the  terms  of  his  times  can  it 
be  held  that  he  could  wisely  speak  of  the  nature  of  the  kingdom  with- 
out precisely  that  attitude  and  those  safeguards  which  the  documents 
represent  him  as  employing  in  this  discourse.  Evidently  it  is  espe- 
cially to  the  content  of  this  discourse  that  Jesus  refers  when,  in  his  final 
discourse  on  the  future,  he  outhnes  the  policy  of  his  disciples  in  their 
mission. '  If  Jesus  had  other  ideas  of  the  nature  of  the  kingdom  of 
God  than  those  of  his  contemporaries,  to  state  these  conceptions  in 
plain  terms  would  have  resulted  in  the  rejection  of  his  message  as 
swiftly  and  surely  as  the  expHcit  claim  to  the  messianic  dignity  would 
have  hastened  his  end.  It  seems  to  have  been  his  purpose,  on  both 
issues,  not  only  to  avoid  a  precipitate  outcome  but  also  surely  though 
slowly  to  establish  in  other  minds  the  convictions  held  by  himself. 

1  That  the  portion  MK  §2oC  is  an  addition  to  the  more  original  document  MK 
seems  clearly  evidenced  by  a  comparison  of  both  gospel  LK  and  gospel  MT  with  the 
present  document  MK.  The  evangehst  Matthew  used  document  MK  to  the  close  of 
Matt.  13:13,  inserting  of  MK  §21  only  the  portion  C  (as  Matt.  13:12),  having  ab-eady 
used  the  equivalents  of  portions  A,  B  from  other  documents  as  Matt.  5:15;  10:26; 
7:2.  The  portion  MK  §2oB  (=Matt.  13:13)  recalls  for  him  the  prophecy  of  Isaiah, 
and  in  accordance  with  his  Principle  8  he  inserts  it  with  his  formula  introduction.  The 
portion  MK  §2oC  seems  to  have  been  added  to  document  MK  later,  either  under  the 
influence  of  the  Matthaean  quotation  or  unconsciously  as  the  continuation  of  the  Old 
Testament  passage  from  which  Jesus  had  drawn  as  much  as  suited  his  purpose.  If 
despite  these  considerations  the  conviction  be  held  that  the  original  document  MK 
contained  the  portion  MK  §2oC,  it  ought  to  be  recalled  that  much  testimony  has  been 
gathered  in  previous  studies  to  the  effect  that  Luke  used  a  more  original  document 
MK  than  did  Matthew,  and  from  his  copy  this  portion  seems  to  have  been  absent. 
To  these  external  considerations  there  is  to  be  added  the  very  real  interpretative  dif- 
ficulties raised  by  the  portion  MK  §2oC  as  a  part  of  this  discourse.  Only  if  "the 
mystery  of  the  kingdom"  is  so  clear  and  so  attractive  as  immediately  and  strongly  to 
attach  the  superficial  and  undesirable  to  the  following  of  Jesus  could  the  portion 
MK  §2oC  be  given  a  turn  of  thought  suitable  to  the  occasion.  That  the  "things  new" 
of  this  discourse  had  these  qualities  will  hardly  be  aflirmed. 

2  See  the  opening  instructions  of  the  third  paragraph  in  §11  of  the  reconstruction 
of  the  discourse  as  exhibited  on  p.  208. 


232  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

If  one  will  turn,  in  the  light  of  these  considerations  as  to  the  nature 
and  purpose  of  the  discourse  as  a  whole,  to  the  two  expositions  now 
under  examination,  it  will  be  recognized  at  once  that  these  expositions 
convey  no  "mystery  of  the  kingdom  of  God,"  in  the  sense  of  new 
truth  about  the  kingdom.  They  are  the  equivalent  of  contem.porary 
apocalyptic  outlook  upon  the  future  of  the  messianic  kingdom.  If 
they  are  what  Jesus  meant  by  these  parables,  he  brought  no  new- 
message  about  the  nature  of  the  kingdom  of  God.  By  which  state- 
ment it  is  not  intended  to  suggest,  in  any  degree,  that  a  priori  one 
should  look  for  the  departure  of  Jesus  from  the  thought  of  his  con- 
temporaries. It  is  a  question  of  the  uniform,  consistent,  and  unmis- 
takable external  evidence,  as  supplied  in  the  documentary  setting  of 
this  discourse,  in  the  documentar}'  testimony  about  the  consciousness 
and  method  of  Jesus  as  to  vocation  throughout  his  ministr}%  and  in 
his  final  instructions  to  his  disciples  about  the  content  of  their  mes- 
sage. All  of  these  unite  in  demanding  that  any  adequate  exposition 
of  these  parables  must  bring  to  light  truth  about  the  kingdom  of  God 
less  absolutely  parallel  to  current  apocal}T)tic-eschatological  concep- 
tions than  that  future  portrayed  by  the  assigned  explications  of  docu- 
ment M.  The  problem  seems  to  narrow  itself  down  to  a  choice, 
which  it  is  apparently  impossible  to  avoid,  between  the  ambiguous 
witness  and  known  tendency  of  document  JM  on  the  one  hand,  and 
the  clear  and  reiterated  testimony,  here  as  elsewhere,  of  documents 
MK,  P,  and,  in  certain  particulars,  document  M  itself. 

If  Jesus  held  personal  convictions  about  the  nature  of  the  kingdom 
of  God,  and  if  those  convictions  were  of  such  a  kind  that  he  did  not 
consider  it  wise  to  state  them  in  plain  terms,  the  natural  inference  is 
that  his  thought  in  these  parables  may  be  most  certainly  reached  by 
expecting  from  them  ideas  about  the  kingdom  in  antithesis  to  current 
opinion,  especially  that  held  by  persons  most  prominent  in  the  public 
view  during  those  days.  If  one  will  read  the  programme  for  the 
messianic  kingdom  as  announced  by  John  the  Baptist  in  document 
G  §iB,D,E,  and  will  follow  it  by  a  study  of  the  parable  m  document 
M  §i5A,  it  will  be  seen  that  the  outlook  of  John  and  that  of  "the 
servants  of  the  householder"  are  precisely  the  same;  both  stand  for  an 
immediate  separation  of  bad  from  good.  Over  against  such  a  drastic 
and  ineffectual  plan  there  is  set  the  view-point  of  "the  householder," 


THE  DAY  OF  JUDGMENT  233 

who  would  allow  bad  and  good  to  remain  together  until  the  end 
of  the  hfetime  of  both  of  them— "Let  both  grow  together  until 
the  harvest."  It  seems,  therefore,  that  both  this  parable  and 
that  of  the  Drag-net,  for  the  latter  is  apparently  nothing  other  than  the 
complementary  member  of  the  pair  on  this  theme,  were  intended  by 
Jesus  to  correct  the  current  notion,  so  vigorously  reaffirmed  by  the 
preaching  of  John,  that  the  establishment  of  the  kingdom  of  God 
would  be  accomplished  by  the  elimination  of  the  bad  from  the  new 
community.  With  this  conception  of  the  mode  of  the  coming  of  the 
kingdom  Jesus  apparently  finds  himself  out  of  sympathy.  Distinc- 
tions between  bad  and  good  there  are;  ultimate  separation  of  bad 
from  good  there  certainly  will  be;  but  the  interpenetration  of  good 
by  bad  must  abide— "until  the  harvest." 

The  central  and  only  essential  point  of  the  parable  of  the  Wheat  and 
Tares  seems  to  reside  in  the  opposition  of  judgments  as  to  the  present 
disposal  of  the  Tares,  the  evil  of  the  situation.  Every  detail  of  the 
parable  is  subsidiary  to  setting  in  bold  relief  the  diflferences  of  opinion 
on  this  single  problem.  Eliminate  the  view-point  and  proposal  of 
"the  servants,"  and  the  parable  seems  shorn  of  its  fundamental  con- 
tent. Yet  this  is  precisely  what  is  done  by  the  exposition  handed  down 
by  document  M.  Highly  articulated  though  that  explication  is,  and 
fertile  in  the  use  of  the  minor  suggestions  of  the  parable,  it  fails  to  give 
any  recognition  to  that  opposition  of  opinion  which  is  the  foremost 
factor  in  the  original.  By  missing,  after  this  manner,  the  vital  element 
in  the  parable,  the  exposition  spends  itself  in  the  endeavor  after  coun- 
terparts, and  thus  does  not  advance  upon  current  notions.  Its  single 
contribution  is  that  it  attaches  these  notions  to  a  definite  actor  held 
in  the  background  of  the  mind— the  historical  Jesus  as  "the  Son  of 


man 


With  these  larger  considerations,  external  and  internal,  in  mind, 
there  seems  to  be  excluded  any  necessity  for,  or  value  in,  a  closer  study 
of  the  terminology  and  view-point  of  the  expositions.  Yet  it  may  be 
worth  while  to  recall  the  fact  that  Jesus  is  reported  to  have  referred 
to  the  kingdom  of  God  in  personal  terms  on  three  occasions  only; 
and  that  one  of  these  is  the  result  of  the  Matthaean  modification  of 
the  document  MK  record,  MK  g-.i^Matt.  16:28,  where  the  phrase 
"kingdom  of  God  come  with  power"  becomes  "the  Son  of  man  com- 


234  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

ing  in  his  kingdom;"  that  another  is  a  part  of  the  promise  of  judicial 
functions  to  the  Twelve,  "that  ye  may  eat  and  drink  at  my  table 
in  my  kingdom,"  Luke  22:30;  and  that  the  only  other  one  is  that  in 
the  present  exposition,  "the  Son  of  man  shall  send  forth  his  angels 
and  they  shall  gather  out  of  his  kingdom  all  things  that  cause  stum- 
bling." The  assignment  of  the  kingdom  to  Jesus,  to  the  Son  of  man, 
is  a  characteristic  of  the  literature  of  the  apostolic  age  as  preserved  in 
the  New  Testament. 

It  ought  to  be  observed,  further,  that  the  eschatological  fate  to 
which  "they  that  do  iniquity"  are  assigned  is  stated  in  terms  which, 
wherever  else  they  occur  in  the  records,  have  been  found  by  compara- 
tive study  to  be  the  product  of  Matthaean  tendency.  Both  expositions 
define  this  fate  in  the  same  words,  "and  shall  cast  them  into  the 
furnace  of  fire:  there  shall  be  the  weeping  and  gnashing  of  teeth," 
Matt.  13:42,  50.'  Moreover,  it  is  not  without  significance  that  the 
five  appearances  of  the  phrase  "the  consummation  of  the  aeon"  all 
occur  in  the  Gospel  of  Matthew;  that  three  of  the  instances  are  in 
these  two  expositions,  Matt.  13:39,  4c,  49;  and  that  the  only  occur- 
rence to  which  the  external  test  may  be  applied.  Matt.  24:3,  is  not 
supported  by  document  ^MK  13:4  which  Matthew  is  using  there  as  his 
source.  That  ideal  politico-theocratic  state  which  the  exposition 
regards  as  brought  in  when  "they  shall  gather  out  of  his  kingdom  all 
things  that  cause  stumbling  and  them  that  do  iniquity"  was  the  sus- 
taining hope  of  John  the  Baptist,  and  apparently  the  precise  expecta- 
tion against  which  the  parable  of  the  Wheat  and  Tares  was  directed 
by  Jesus — unless,  indeed,  it  be  true  that  the  documents  are  wrong  in 
representing  Jesus  as  having  a  "mystery  of  the  kingdom,"  as  setting 
forth  "things  new"  upon  this  occasion,  as  saying  to  the  multitude, 
"Who  hath  ears  to  hear,  let  him  hear,"  as  bidding  his  disciples  at  this 
time  as  in  no  other  recorded  discourse,  "Take  heed  what  ye  hear," 
and  as  subsequently  referring  to  some  such  revelatory'  period  by  the 
injunction,  "  What  I  tell  you  in  the  darkness,  speak  ye  in  the  light :  and 
what  ye  hear  in  the  ear,  proclaim  upon  the  housetops." 

Using  the  term  IMatthaean  in  the  comprehensive  sense,  that  is,  as 
including  the  Matthaean  document  M,  the  evangelist  Tvlatthew,  and 

I  On  the  occurrence  of  these  terms  in  Matt.  8:i2=Luke  13:28,  see  pp.  56,  57;  in 
Matt.  22:13,  see  pp.  29,30;  in  Matt.  24:51.  see  pp.  55,  56;  in  Matt.  25:30,  see  pp.  27-29. 


THE  DAY  OF  JUDGMENT  235 

subsequent  workers  upon  the  Gospel  of  Matthew,  it  seems  necessary 
to  affirm,  on  the  basis  of  external  and  internal  evidence  of  all  kinds 
and  degrees,  that  it  is  to  the  Matthaean  tendency  that  there  must  be 
credited,  rather  than  to  Jesus,  the  notions  about  Judgment  which  are 
expressed  in  the  passages  dealing  with  the  Son  of  Man  as  Judge  of  Men 
(§1),  False  Prophets  in  the  Day  of  Judgment  (§2),  Words  as  the  Basis 
of  Judgment  (§3),  the  Judicial  Functions  of  the  Twelve  (§4),  the 
Fate  of  Pharisees  in  the  Judgment  (§5),  and  the  Separation  of  Bad 
from  Good  in  the  Judgment  (§6),  To  this  general  statement,  the 
single  exception,  grounded  in  the  present  content  of  the  gospels,  is 
that  suggested  by  the  appearance  in  gospel  LK  also  of  the  Judicial 
Functions  of  the  Twelve  (§4). 

§7.     The  Basis  of  Separation  in  the  Judgment 

In  addition  to  the  several  Matthaean  contributions  to  the  notion 
of  judgment  which  have  been  brought  under  review  in  the  preceding 
sections  of  the  present  chapter,  there  must  be  considered  that  statement 
about  the  basis  of  separation  in  the  judgment  which  forms  the  con- 
clusion to  the  gospel  MT  report  of  the  final  discourse  of  Jesus  on  the 
future,  Matt.  25:31-46,  and  which  is  assigned  in  documentary 
analysis  to  document  M  §26.  That  paragraph  presents  the  most 
vivid  sketch  of  the  judgment  scene  to  be  found  in  the  gospels. 

Document  M  §26 
But  when  the  Son  of  man  shall  come  in  his  glory,  and  all  the  angels  with  him,  then  shall  he  sit  on 
the  throne  of  his  glory:  and  before  him  shall  be  gathered  all  the  nations:  and  he  shall  separate  them  one 
from  another,  as  the  shepherd  separateth  the  sheep  from  the  goats:  and  he  shall  set  the  sheep  on  his  right 
hand,  but  the  goats  on  the  left.  Then  shall  the  King  say  unto  them  on  his  right  hand.  Come,  ye  blessed 
of  my  Father,  inherit  the  kingdom  prepared  for  you  from  the  foundation  of  the  world:  for  I  was  an  hungred, 
and  ye  gave  me  meat:  I  was  thirsty,  and  ye  gave  me  drink:  I  was  a  stranger,  and  ye  took  me  in;  naked, 
and  ye  clothed  me:  I  was  sick,  and  ye  visited  me:  I  was  in  prison,  and  ye  came  unto  me.  Then  shall 
the  righteous  answer  him,  saying.  Lord,  vfhen  saw  we  thee  an  hungred,  and  fed  thee?  or  athirst,  and 
gave  thee  drink  ?  And  when  saw  we  thee  a  stranger,  and  took  thee  in  ?  or  naked,  and  clothed  thee  ?  And 
when  saw  we  thee  sick,  or  in  prison,  and  came  unto  thee?  And  the  King  shall  answer  and  say  unto  them, 
Verily  I  say  unto  you.  Inasmuch  as  ye  did  it  unto  one  of  these  my  brethren,  rn-n  ilic'-f  least,  ye  did  it  unto 
me.  Then  shall  he  say  also  unto  them  on  the  left  hand.  Depart  from  me,  ye  iur>e'l.  JTito  the  eternal  fire 
which  is  prepared  for  the  devil  and  his  angels:  for  I  was  an  hungred,  and  ye  n.ive  me  iiu  meat ;  1  was  thirsty, 
and  ye  gave  me  no  drink:  I  was  a  stranger,  and  ye  took  me  not  in;  naked,  and  ye  clothed  me  not;  sick, 
and  in  prison,  and  ye  visited  me  not.  Then  shall  they  also  answer,  saying.  Lord,  when  saw  we  thee  an  hun- 
gred, or  athirst,  or  a  stranger,  or  naked,  or  sick,  or  in  prison,  and  did  not  minister  unto  thee  ?  Then  shall 
he  answer  them,  saying.  Verily  I  say  unto  you.  Inasmuch  as  ye  did  it  not  unto  one  of  these  least,  ye  did  it 
not  unto  me.     And  these  shall  go  away  into  eternal  punishment :    but  the  righteous  into  eternal  life. 

Is  this  portrayal  of  the  day  of  judgment,  and  statement  of  the 
grounds  upon  which  eternal  destiny  is  determined  in  that  day,  the 
product  of  the  mind  of  Jesus  ?  Or  is  it  another  one  of  the  products 
on  that  subject  which  apparently  issued  from  the  Matthaean  circle  of 
thought  ?    That  one  should  raise  the  latter  question  at  all  seems  to 


236  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

be  forced  upon  one  by  the  pervasive  evidences  that  substantially 
every  other  reference  to  the  day  of  judgment  in  the  Synoptic  Gospels 
must  be  referred  to  the  Matthaean  tendency  working  upon  the  original 
sayings  of  Jesus.  Is  it  possible  that,  in  the  case  of  the  above  para- 
graph, we  have  finally  reached  the  authentic  words  of  Jesus  on  this 
momentous  theme,  words  from  which  all  the  preceding  Matthaean 
accretions  have  been  drawn  by  inference  ?  It  is  hardly  so  fruitful  as 
is  impHed  in  this  suggestion,  for  many  of  the  notions  in  those  accre- 
tions cannot  be  deduced,  even  by  the  most  liberal  interpretation,  from 
the  above  paragraph.  There  is  no  need  to  suppose  that  they  were 
so  deduced,  for  they  are  apparently  nothing  other  than  the  current 
notions  of  the  coming  judgment,  the  common  property  of  the  dis- 
ciples of  Jesus. 

Since  none  of  the  other  documents  contains  a  parallel,  in  whole  or 
in  part,  to  the  above  paragraph'  from  document  M,  it  is  not  possible 
to  apply  the  test  of  comparison  of  document  with  document,  a  mode 
of  correcting  the  tendencies  of  document  M  at  so  many  other  points 
where  that  document  has  proved  itself  a  serious  modifier  or  enlarger  of 
the  sayings  of  Jesus.  It  ought  to  be  observed,  however,  that  this 
section  of  document  M  stands  in  isolation  in  that  document,  that  is, 
it  does  not  find  any  natural  place  in  the  several  larger  divisions  of  that 
document.  These  larger  groups  of  document  M  are:  the  Sermon 
on  the  Mount,  M  §§1-14;  the  Parables  of  the  Kingdom  of  Heaven, 
M  §§15-25;  the  Discourse  against  the  Scribes  and  Pharisees,  M  §27. 
Between  the  two  last,  and  related  to  none  of  the  groups,  is  the  section  on 
the  Judgment,  M  §26.  Of  course,  we  do  not  now  know  the  order  of 
the  document  M  as  it  came  to  Matthew's  hand;  it  suffices  to  note  that 
no  change  of  its  order  as  reconstructed  establishes  the  relation  of 
M  §26  to  any  other  part  of  the  document.  Of  course,  it  may  be  that 
Matthevv^  did  not  use  every  part  of  document  M,  in  which  case  M  §26 
may  have  had  some  natural  context  in  the  original  documentary  con- 
tent and  order.  That  jM  §26  form.cd  part  of  a  lengthy  discourse  on 
the  future,  reported  by  document  M,  seems  excluded  by  the  fact  that 
in  his  construction  of  the  discourse  on  that  subject  in  his  twenty- 
fourth  and  twenty-fifth  chapters  Matthew  has  no  contributions  from 
document  M  except  two  members  of  the  parable  group.  Matt.  25:1- 
30,  and  the  Judgment  Scene,  Matt.  25:31-46.     This  points  to  the 


THE  DAY  OF  JUDGMENT  237 

surmise  that  the  latter  always  has  existed  rather  as  an  independent 
factor,  a  conjecture  sustained  by  the  unity  and  separate  completeness 
of  the  thought  in  the  paragraph,  completeness  except  in  that  it  assumes 
a  previous  reference  to  the  coming  of  the  Son  of  man.  It  reads  like  a 
sustained  homiletic  deduction  from  certain  authentic  sayings  of  Jesus. 
In  the  absence  of  satisfactory  external  tests  of  a  documentary  kind, 
the  attention  may  be  directed  to  the  principal  thoughts  of  the  para- 
graph, in  the  endeavor  to  relate  them  to  similar  or  dissimilar  ideas  as 
recorded  elsewhere  in  the  gospels.  It  is  held  in  advance  as  possible 
(i)  that  this  paragraph  may  be  the  genuine  utterance  of  Jesus,  and, 
as  such,  the  apostolic  source  of  similar  ideas  elsewhere  when  those 
ideas  are  not  supported  in  their  context  by  comparative  study;  (2) 
that  it  may  be  from  Jesus,  but  may  not  be  the  source  of  similar  ideas 
elsewhere,  those  other  expressions  being  also  directly  from  Jesus,  the 
evidence  having  been  wrongly  interpreted  in  preceding  studies;  (3) 
that  it  may  not  be  from  Jesus,  but  may  be  the  product  of  the  same 
tendency  which  added  similar  ideas  elsev/here.  The  thought  of  the 
paragraph  falls  naturally  into  two  general  divisions: 

A.  Features  of  the  Judgment  Scene. 

B.  The  Basis  of  Destiny  in  the  Judgment. 

A.    FEATURES  OF  THE  JUDGMENT  SCENE 

I.  "  The  Son  of  man  shall  come  in  his  glory  and  all  the  angels  with 
him." 
This  initial  feature  of  the  judgment  is  portrayed  at  three  other 
points  in  the  Synoptic  Gospels,  namely:  (i)  MK  13:26,  27;  (2)  MK 
14: 62=  Matt.  26: 64=  Luke  22:69;  (3)  MK  8:38.  But  as  to  (i), 
the  original  words  of  Jesus  on  this  occasion  seem  to  be  preserved  in 
document  P  §  60,  and  as  there  recorded  are  without  this  feature.'  As 
for  (2),  the  evidence  seems  to  indicate  that  the  original  document 
MK  is  presen-ed  by  Luke  22 :69,  which  does  not  contain  this  feature.'' 
Concerning  (3),  the  saying  of  Jesus  on  the  subject  of  denial  appears 
to  be  found  in  more  primitive  form  in  document  P  §20  end.^  Ought 
it  to  be  held  that  the  present  paragraph  is  the  source  of  all  these  accre- 
tions ?     Or  is  the  saying  at  this  point  to  be  attributed  to  the  same 

I  See  pp.  I  70-79.  "  See  pp.  83-85.  3  See  pp.  79-81. 


238  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

tendency  which  apparently  produced  those  accretions,  the  eschatolo- 
gical  impulse  of  the  apostolic  age  ? 

2.  ^^  He  shall  sit  on  the  throne  of  his  glory." 

In  addition  to  its  appearance  at  this  point,  this  phase  of  the  Judg- 
ment Scene  occurs  as  a  part  of  the  Matthaean  record  of  the  promise 
of  judicial  functions  to  the  Twelve,  but  not  elsewhere.  Thus 
Matthew  reports,  "when  the  Son  of  man  shall  sit  on  the  throne  of 
his  glory,  ye  also  shall  sit  upon  twelve  thrones"  (Matt.  19:28). 
Though  the  Lukan  enlargement  carries  in  it  the  latter  phrase,  "ye 
shall  sit  on  thrones"  (Luke  22:30),  it  does  not  so  represent  the  Son 
of  man  as  judge  of  men.  Since  that  portion  of  the  Matthaean  record 
is  not  supported  by  document  MK  10:28-30,'  one  naturally  raises 
the  question  whether  it  may  have  been  drawn  from  our  present 
paragraph.  Or  are  the  phenomena  better  explained  by  tracing  both 
of  these  Matthaean  statements  to  some  body  of  ideas  held  in  common 
by  the  apostolic  community,  but  assignable  to  Jesus  only  through 
misinterpretation  of  the  much  less  personal  and  much  more  general 
portrayal  in  document  P  §60  ? 

3.  ^^  Before  him  shall  he  gathered  all  the  nations." 

Of  the  references  to  judgment  in  the  gospels,  this  is  the  only  one 
which  indicates  that  the  day  takes  account  of  other  peoples  than  Israel. 
By  implication,  the  judicial  activities  of  that  dread  occasion  are  fully 
covered  in  the  assignment  by  gospel  MT  and  gospel  LK,  "ye  shall 
sit  on  thrones  judging  the  twelve  tribes  of  Israel."  Does  the  larger 
outlook  indicate  a  later  origin  for  this  paragraph  ? 

4.  "He  shall  separate  them  one  from  another  ....  he  shall  set  the 

sheep  on  his  right  hand,  but  the  goats  on  the  left." 
Apart  from  any  difference  of  opinion  as  to  the  relation  between 
figure  and  reality  in  these  words,  and  regarding  them  simply  as  a 
mode  of  conveying  some  significant  fact  as  to  ultimate  destiny, 
whether  is  the  idea  of  divergent  destiny  through  a  separation  better 
brought  to  the  human  consciousness  by  these  words  or  by  those 
of  the  same  intent  credited  to  Jesus  in  the  second  half  of  document 
P  §60  ?  Is  it  probable  that  both  modes  of  portrayal  originated  in  the 
'  See  pp.  221-25. 


THE  DAY  OF  JUDGMENT  239 

same  mind  ?  And  docs  the  present  sketch  show  a  development 
beyond  even  that  Old  Testament  idea  of  the  method  of  separation 
which  has  found  a  place  in  MK  13:27  and  in  Matt.  13 :  41,  49 — separa- 
tion through  the  office  of  the  angels  ?'  If  so,  is  this  higher  articula- 
tion another  evidence  of  the  later  date  of  this  paragraph  ? 

5.  "  Then  shall  the  King  say  unto  them  .  .  .  .And   the  King  shall 

answer  and  say.'" 
By  these  words  Jesus  is  represented  as  designating  himself  as  "the 
King."  Shall  it  be  held  that  it  is  from  the  self-definition  here  re- 
corded that  there  have  grown  those  references  to  the  kingdom  of  the 
Son  of  man  which  previous  studies  have  shown  to  be  found  only  in 
passages  under  question  on  wholly  other  grounds,  namely,  Matt. 
16:28;  Luke  22:29,  30;  Matt.  13:41?^  Nowhere  else  than  in  the 
present  paragraph  does  Jesus  refer  to  himself  as  "the  King."  Such 
self-estimate,  expressed  by  word,  is  opposed  to  the  otherwise  consistent 
and  intelligible  policy  of  Jesus  throughout  his  ministry.  Is  the  evi- 
dence strong  enough  to  convince  one  that  he  departed  from  his  method 
in  the  present  case  ?  Or  is  the  term  here,  hke  the  assignment  of  the 
kingdom  to  him  in  the  above  passages,  to  be  referred  to  his  interpreters 
of  a  later  day  ? 

6.  "Inherit  the  kingdom  prepared  for  you  from  the  foundation  of  the 

world." 
When  there  is  made  a  study  of  the  references  of  Jesus  to  the  king- 
dom of  God,  from  the  standpoint  of  the  phraseology  used  in  defining 
the  mode  of  its  acquisition  by  the  individual,  it  is  found  that  three 
passages  fall  into  a  group  which  is  sharply  differentiated  from  all 
others.  These  sayings  are:  (i)  "Fear  not,  little  flock;  for  it  is  your 
Father's  good  pleasure  to  give  you  the  kingdom"  (Luke  12:32);  (2) 
"I  appoint  unto  you  a  kingdom,  even  as  my  Father  appointed  unto 
me"  (Luke  22:29);  (3)  "Inherit  the  kingdom  prepared  for  you  from 
the  foundation  of  the  world"  (Matt.  25:34).  As  to  (i),  the  com- 
parison of  the  Matthaean  P  with  the  Lukan  P  has  shown  that  the 
Lukan  form  of  report,  P§§25,  26,  is  due  to  a  modification  of  the 
original  cast  of  the  document,  probably  under  the  influence  of  the 
contiguity  of  the  eschatological  parables  in  P  §§27-30.^     In  the  case 

I  See  pp.  176,  177.  2  See  pp.  233,  234.  3  See  pp.  61-63. 


240  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

of  (2),  the  words  are  a  part  of  the  promise  of  judicial  functions  to  the 
Twelve.'  In  the  face  of  these  facts,  ought  it  to  be  held  with  convic- 
tion that  the  instance  belonging  to  this  paragraph,  despite  its  depar- 
ture from  the  customary  terminology  of  Jesus,  is  nevertheless  to  be 
credited  to  Jesus  ? 

7.  "Depart  from  me,  ye  cursed,  into  the  eternal  fre  which  is  prepared 

for  the  devil  and  his  angels." 
The  notion  of  an  eschatological  fate  of  the  type  portrayed  in  these 
words  has  been  found  in  six  passages  in  the  Gospel  of  Matthew  which, 
in  one  connection  or  another,  have  been  under  examination  in  pre- 
ceding studies,  namely,  Matt.  8:12;  13:42;  13:50;  22:13;  24:51; 
25 :30.  For  wholly  independent  reasons  in  each  case,  the  conclusion 
was  reached  that  no  one  of  these  passages  can  justifiably  be  regarded 
as  spoken  by  Jesus. ^  Ought  it  to  be  held  that,  though  not  directly 
assignable  to  him,  they  are  indirectly  the  product  of  his  thought, 
being  the  outgrowth  of  the  passage  now  under  consideration  ?  If  so, 
this  single  statement  in  the  portrayal  has  wielded  an  immense  influence 
upon  the  sayings  of  Jesus  about  the  future,  as  may  be  seen  even  more 
strikingly  by  a  comparison  of  document  MK  9 :  43-49  with  document 
M  §5.  To  bring  under  review  all  the  traces  in  the  Synoptic  Gospels 
of  that  mode  of  thought  about  the  eschatological  fate  of  the  wicked 
which  finds  its  most  vivid  expression  in  the  present  paragraph  would 
be  too  large  a  digression  at  this  point.  The  resuhs  of  subsequent  in- 
vestigation^  may  be  anticipated,  however,  to  the  extent  of  affirming 
that  the  application  of  external  tests  to  the  reputed  sayings  brings  the 
conviction  that,  if  Jesus  taught  the  fate  here  described,  this  is  the  only 
passage  by  which  he  did  so  teach. 

8.  "And  these  shall  go  away  into  eternal  punishment:  but  the  righteous 

into  eternal  life." 
For  an  impressive  and  significant  exhibit  of  the  accretion  of  this 
conception  of  "eternal  punishment"   upon  the  original  words  of 

'  Sec  pp.  221-25. 

2  On  Matt.  8:12  =  Luke  13:28,  see  pp.  56,  57;  on  Matt.  13:42,  50,  see  pp.  226-35; 
on  Matt.  22:13,  see  pp.  29,  30;  on  Matt.  24:51,  see  p.  55,  56;  on  Matt.  25:30,  see  pp 
27-29. 

3  See  pp.  256-67. 


THE  DAY  OF  JUDGMENT  241 

Jesus,  there  should  be  set  in  detailed  parallelism  with  the  report 
handed  down  by  document  M  §5  that  transmitted  by  document 
MK  9:43-49.'  Shall  it  be  said  that  the  additions  in^the  latter  are 
the  resultant  of  these  words  in  our  present  section  ?  Or  are  those 
accretions  and  this  section  to  be  traced  to  the  same  influence,  namely, 
to  beliefs  not  expressed  by  Jesus?  The  study  of  Jesus'  use  of  the 
phrase  "eternal  hfe"  is  made  subsequently.^ 

B.     THE  BASIS  OF  DESTINY  IN  THE  JUDGMENT 

It  seems  a  reasonable  statement  to  affirm  that  all  these  features 
of  the  Judgment  Scene  are  subsidiary  to  the  purpose  of  defining  the 
basis  of  destiny  in  the  judgment  so  vividly  as  definitely  to  affect  con- 
duct, as  effectively  to  fashion  it  according  to  that  basis.  To  this 
eminently  practical  end  there  is  brought  into  service  that  framework 
of  future  outlook  which  has  engaged  our  attention  to  the  present. 
It  is  of  equal  if  not  of  greater  importance  to  determine  whether  the 
ultimate  basis  of  differentiation  between  men  as  here  outlined  is  the 
product  of  the  mind  of  Jesus.  For,  if  it  is,  we  have  here  in  small  com- 
pass the  thought  of  Jesus  as  to  what  constitutes  true  discipleship  to 
himself.  No  word  of  his  can  have  higher  importance  than  his  defini- 
tion of  the  conditions  of  fellowship  with  him.  Do  the  demands 
made  here  accord  with  those  elsewhere  attributed  to  Jesus  ? 

It  will  probably  be  agreed  by  those  who  have  made  an  independent 
study  of  the  teaching  of  Jesus,  a  study  not  swayed  by  preconceptions, 
that  the  way  to  discipleship  and  ultimate  destiny  outhned  by  this 
paragraph  falls,  in  scope  of  requirement,  far  short  of  the  conditions 
of  discipleship  as  uniformly  laid  down  elsewhere  by  Jesus.  It  may 
not  be  rephed  that  we  "have  here  nothing  more  than  partial  illustra- 
tions of  certain  phases  of  the  fruit  of  discipleship,  for  these  actions 
are  made  the  sole  basis  of  destiny;  the  representation  is  that  nothing 
else  is  taken  into  account.  To  set  forth  the  requirements  for  disciple- 
ship as  defined  by  Jesus  in  other  connections  is  outside  the  limits  of 
this  work.  When  it  is  contended  that  this  paragraph  does  not 
adequately  cover  them,  it  is  not  meant  that  the  conduct  here  sketched 
is  of  trivial  significance,  or  so  wholly  secondary  for  Jesus  as  to  be 
unworthy  of  high  recognition.     What  is  advanced  is  that,  while  the 

I  See  pp.  259-63.  2  See  pp.  270-72. 


242  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

activities  here  named  fall  within  the  expressions  of  true  discipleship, 
they  entirely  miss  that  which  constitutes  the  essence  of  disciple- 
ship. They  are  the  body  without  the  soul ;  at  the  most  they  represent 
the  lesser  half  of  the  way  of  life.  It  will  be  recalled  that  when  Jesus 
spoke  the  parable  of  the  Good  Samaritan  he  was  not  expounding  his 
whole  definition  of  the  way  "to  inherit  eternal  hfe,"  but  only  its  other 
half— "and  thy  neighbour  as  thyself."  But  in  the  paragraph  under 
consideration  the  love  of  neighbor  is  not  the  other  half  but  the  whole 
of  the  basis  of  destiny. 

If  this  mode  of  view  is  not  elsewhere  traceable  to  Jesus,  and  is  here 
in  a  paragraph  otherwise  doubtful,  from  whence  does  it  come  ?  In 
answer,  may  it  not  correctly  be  said  that  we  possess  in  this  paragraph 
a  summary  sketch  of  the  community  ethics  in  the  early  Christian 
society  as  those  ethics  are  known  to  us  from  the  other  literature  of  the 
period?  Do  not  these  activities  constitute  the  principal  forms  in 
which  the  new  moral  life  of  the  early  church  found  its  first  corporate 
expressions  ?  Reference  is  made  not  to  the  first  years  of  the  apostolic 
age,  but  to  later  decades,  which  preceded,  however,  the  cessation  of 
growth  in  the  gospel  tradition. 

Back  of  the  question  as  to  the  time  of  origin  there  Hes  the  inquiry 
after  the  motive  of  origin.  Suppose  it  be  true  that  the  paragraph  is 
the  product  of  the  later  decades  of  the  early  age  of  the  church,  why 
then  was  it  fashioned  ?  Is  not  the  answer  to  be  found  by  observing 
closely  the  limits  of  the  circle  within  which  these  commendable  activ- 
ities are  supposed  to  be  practiced,  namely,  "unto  one  of  these  my 
brethren,  these  least  ones  ....  unto  one  of  these  least  ones"? 
Directly  stated,  the  whole  paragraph  seems  to  be  a  form  of  appeal 
for  the  favorable  reception  and  the  benevolent  treatment  of  the  itiner- 
ant propagandists  of  the  faith  in  the  early  age  of  the  church.  Re- 
garded as  such,  it  makes  luminous  the  gravest  interpretative  difii- 
culties  in  that  chapter  of  document  MK  which  holds  more  critical 
problems  than  any  other  portion  of  that  document,  namely,  MK 
9:33-50.'  One  of  the  most  serious  of  those  problems  is  created  by 
the  repeated  phrase,  "one  of  these  Httle  ones  ....  one  of  such  little 
ones."  Confusion  is  caused  by  applying  this  phrase  to  a  little  child, 
whereas  elsewhere  in  the  context  an  actual  child  cannot  be  meant. 

'  On  the  problems  of  MK  9:33-50,  see  pp.  67-78. 


THE  DAY  OF  JUDGMENT  243 

Moreover,  when  applied  to  the  real  child,  the  one  saying  unmistak- 
ably so  applied  is  without  intelligibility.  It  was  found  that  if  in  all 
cases  where  the  phrase  appears  it  was  taken  as  the  equivalent  of  "one 
of  my  disciples"  every  saying  containing  the  phrase  would  be  wholly 
intelligible.  That  it  should  be  so  taken  is  confirmed  not  only  by  the 
internal  and  external  evidences  of  the  Markan  occurrences,  but  also 
by  the  present  paragraph,  where  "one  of  these  least'  ones"  evidently 
means  "one  of  my  disciples,"  or,  as  expressly  and  more  personally 
stated,  "one  of  my  brethren." 

This  brings  together  on  a  common  plane  two  very  closely  related, 
but  now  widely  separated,  reputed  sayings  of  Jesus,  namely,  those 
about  the  benevolent  treatment  of  the  itinerant  propagandists  in  the 
present  Matthaean  paragraph  and  that  one  of  like  intent  in  the 
problem  chapter  of  document  MK,  "And  w^hosoever  shall  give  to 
drink  unto  one  of  these  httle  ones  a  cup  of  cold  water  only,  in  the 
name  of  a  disciple,  verily  I  say  unto  you,  he  shall  in  no  wise  lose  his 
reward,"  Matt.  io:42  =  MK  9:41.  Beneath  the  document  MK 
saying  there  is  evidently  the  same  fundamental  ethical  conception  as 
underlies  this  Matthaean  paragraph.  They  are  at  one  both  in  ulti- 
mate ground  and  in  purpose.  They  exalt  the  benevolent  disposition 
in  order  to  assure  a  favorable  treatment  of  the  propagandists  of  the 
faith.     Are  both  or  either  of  them  from  Jesus  ? 

For  the  Matthaean  paragraph,  we  are  without  any  ordinary  exter- 
nal test;  but  not  so  in  the  case  of  the  document  MK  saying.  In  the 
study  of  the  most  confused  section  of  document  MK,  it  was  concluded 
that  the  more  primitive  MK  used  by  the  evangehst  Luke  consisted 
only  of  the  portions  A-I  with  O,^  and  that  the  portions  J,  K,  M,  N  were 
added  to  the  document  subsequently,  but  before  it  came  to  the  hands 
of  the  evangelist  Matthew.  The  true  historical  setting  and  the  more 
original  form  of  the  sayings  in  portion  M  were  believed  to  be  found 
in  document  M§5.  Similarly,  the  portion  K  is  apparently  a  frag- 
ment of  sayings  that  are  more  adequately  transmitted  by  document 
P§54.     The  portion  N  impresses  one  as  an  editorial  endeavor  to 

1  The  difference  between  this  and  the  Markan  phrase  is  only  the  difference  be- 
tween the  positive  {fJUKpuv,  little)  and  the  superlative  (Aax^cTwv,  least)  of  the  one 
word. 

2  As  exhibited  on  p.  69-71. 


244  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

fashion  a  form  of  transit  between  M  and  O,  necessitated  by  the  intro- 
duction of  M.  The  portion  J  has  undergone  verbal  changes,  it  seems, 
since  document  MK  was  used  by  Matthew,  its  more  original  wording 
being  found  in  Matt.  10:42.  But  what  shall  be  said  as  to  the  origin 
of  the  portion  J?  Unhke  portions  K  and  M,  variant  reports  of  it 
cannot  be  found  in  other  documents;  nor  may  it  be  explained,  Hke 
portion  N,  as  a  transition.  Indeed,  one  of  its  most  marked  char- 
acteristics is  that  it  has  no  reasonably  assignable  relation  to  what 
precedes  or  to  what  follows;  the  common  element  in  it  and  its  context 
is  no  more  than  the  phrase  "one  of  these  little  ones. " 

In  view  of  these  externally  derived  facts,  it  seems  necessary  to 
consider  whether  it  may  not  be  true  that  this  saying  in  portion  J  of 
document  MK  has  some  source  other  than  Jesus,  let  us  say  the  early 
church,  which  by  this  saying  and  by  its  equivalent  in  the  present 
Matthaean  paragraph  on  the  Judgment  sought  to  assure  for  the 
itinerant  propagandists  of  the  faith  a  favorable  reception  and  chari- 
table treatment.  That  neither  one  is  derived  from  the  other  seems 
evident  from  the  total  absence  of  verbal  likeness;  that  both  spring 
from  the  same  view-point  seems  beyond  any  doubt.  And  the  indica- 
tions multiply  that  this  view^-point  was  that  of  the  early  church,' 
rather  than  that  of  Jesus  himself. 

It  was  said  at  the  outset  that  the  present  Matthaean  portrayal  of 
Judgment  and  Basis  of  Destiny  might  be,  (i)  the  genuine  utterance 
of  Jesus  and  the  source  of  similar  ideas  elsewhere  which  are  unsup- 
ported by  comparative  study.  But  those  unsupported  ideas  are  found 
in  greater  or  lesser  measure  in  documents  MK  and  P,  and  in  gospel 
LK  as  well  as  gospel  MT.  On  the  other  hand,  documents  ]MK  and 
P  and  gospel  LK  report  no  portions  which  can  be  set  in  verbal 
parallehsm  with  this  Matthaean  paragraph.  Stated  otherwise,  if  the 
content  of  this  ]\Iatthacan  paragraph  is  their  source  for  these  ideas, 
they  have  failed  to  embody  the  source  but  have  retained  the  products 
of  the  source.  This  is  not  inconceivable,  but  it  seems  highly  improb- 
able. Add  to  this  consideration  the  fact  that  all  the  time  indications 
within  and  without  the  paragraph  point  to  a  late  date,  and  the  sup- 
position of  it  as  a  source  for  these  portions  of  documents  MK  and  P 

'  The  Third  Epistle  of  John  is  devoted  to  the  securing  of  a  favorable  attitude  toward 
and  benevolent  treatment  of,  the  propagandists  of  the  faith. 


THE  DAY  OF  JUDGMENT  245 

requires  chronological  reversions  which  give  denial  to  the  assumption. 
Much  the  more  normal  order  is  to  regard  the  sayings  in  document 
MK  13:26,  27  as  the  starting-point  from  which  there  was  adduced  the 
whole  of  this  Matthaean  paragraph  as  a  homiletic  appeal.  A  homily 
based  upon  some  impressive  text  and  framed  with  some  specific  pur- 
pose seems  as  natural  a  product  of  the  early  years  as  is  an  exposition 
of  a  parable.  In  some  way  the  homily  ultimately  found  a  place  in 
gospel  MT  as  a  part  of  that  discourse  on  which  it  seems  to  be  based. 

It  was  suggested,  (2)  that  the  Matthaean  paragraph  is  from  Jesus, 
but  is  not  the  source  of  similar  ideas  elsewhere,  those  other  expres- 
sions being  also  directly  from  Jesus,  the  evidence  having  been  wrongly 
interpreted  in  previous  studies.  But  the  recapitulation  of  all  the 
evidence  found  in  those  previous  studies  has  brought  to  light  the  fact 
that,  almost  without  exception,  it  is  externally  based  in  a  documentary 
way,  and  hence  cannot  be  called  in  question,  unless  one  disputes  the 
testimony  of  the  comparative  method,  that  is,  denies  documentary 
bases  for  the  First  and  Third  Gospels. 

As  the  other  possibility  for  the  origin  of  the  paragraph  there  was 
advanced  the  hypothesis  that,  (3)  it  may  not  be  from  Jesus,  but  the 
product  of  the  same  tendency  which  added  similar  ideas  elsewhere. 
This  seems  to  be  the  conclusion  demanded  by  the  evidence.  But 
that  evidence  indicates  also  that  this  Matthaean  paragraph  belongs 
to  another  period  of  the  history  of  the  tradition  than  that  which  origi- 
nated similar  ideas  elsewhere  in  the  gospels.  The  latter  were  forma- 
tive; this  is  derivative.  Early  framers  of  tradition,  probably  without 
conscious  purpose,  supplanted,  it  seems,  the  original  sayings  of  Jesus, 
as  reported  by  document  P  §60,  by  the  phraseology  of  document  MK 
13:24-27;  later  interpreters  and  enforcers  of  tradition  apparently 
deduced  from  the  latter  and  like  passages  the  framework  for  such  an 
ethical  appeal  on  behalf  of  the  brethren  as  is  handed  down  in  the 
present  Matthaean  paragraph. 

If  these  conclusions  are  correct,  then  it  is  to  be  affirmed,  finally, 
that  it  is  not  to  Jesus  himself  but  to  the  Matthaean  factors  in  gospel 
tradition  that  there  is  to  be  assigned  every  reference  to  the  Day  of 
Judgment  examined  in  the  present  chapter,  except,  it  may  be,  the  gos- 
pel LK  promise  of  Judicial  Functions  to  the  Twelve  (§4),  a  promise 
recorded  in  both  gospel  LK  and  gospel  MT. 


246  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

§8.     The  Fate  of  Certain  Cities  in  the  Judgment 

LuKAN'  P  §5  Matthaean  P 

A     Woe  unto  thee,  Chorazin!  woe  unto  ihee.  Beth-        A     Woe   unto   thee,    Chorazin!    woe   unto  thee. 

saida !  Bethsaida ! 

^T-        ^°  J  '^  •'i'^  mighty  works  had  been  done  in        B  for  if  the  mightv  works  had  been  done 

T>Te  and  Sidon,  which  were  done  in  you,  they  in  TjTe  and  Sidon  which  were  done  in  you   they 

would  have  repented  long  ago,  sitting  in  sackcloth  would  have  repented  long  ago  in  sackcloth  and 

and  ashes.  ashes. 

^-T^  J  „^owbeit  it  shall  be  more  tolerable  for        C  Howbeit  I  say  unto  you,  it  shall  be  more 

Tyre  and  bidon  in  the  judgement,  than  for  you.  tolerable  for  Tyre  and  Sidon  in  the  day  of  judge- 

ment, than  for  you. 
D  And  thou  Capernaum  Shalt  thou  be  exalted  unto        D  And  thou,  Capernaum,  shalt 

heaven  ?  thou  shalt  be  brought  down  unto  Hades.  thou  be  exalted  unto  heaven  ?     thou  shalt  go  down 

unto  Hades: 

E  for  if  the  mighty  works  had   been 

done  in  Sodom  which  were  done  in  thee,  it  would 
have  remained  until  this  day. 
F  Howbeit  I  say  unto 

you  that  it  shall  be  more  tolerable  for  the  land  of 
Sodom  in  the  day  of  judgement,  than  for  thee. 

Evidently  the  portions  E,  F  are  ^Slatthaean  editorial  expansions 
upon  his  document,  being  the  equivalents  respectively  of  portions  B,  C. 
The  latter  having  been  apphed  by  his  document  to  Chorazin  and 
Bethsaida,  it  seemed  apparently  nothing  more  than  a  legitimate  and 
necessary  rounding-out  and  balancing  of  the  sayings  to  adapt  them  to 
Capernaum  also.  But  a  close  observer  v^ill  note  that  the  portion  D  is 
not  the  equivalent  of  portion  A;  the  latter  requires  something  addi- 
tional, such  as  is  supplied  by  portions  B,  C,  whereas  the  portion  D  is 
complete  in  itself.  For  the  present  purpose,  it  is  not  of  much  signifi- 
cance what  may  be  one's  decision  about  the  source  of  portions  E,  F. 
The  whole  paragraph  has  a  place  here  solely  because  there  appears 
in  portions  C,  F  of  the  Matthaean  P  the  phrase  "  the  day  of  judgement." 
But  a  comparison  with  the  Lukan  P  shows  that  this  is  the  Matthaean 
expansion  of  the  phrase  "the  judgement."  No  doubt  Jesus  could 
speak  in  general  terms  about  "the  judgement"  without  thereby 
recording  himself  as  possessed  by  current  eschatological  conceptions 
and  expectations  of  "the  day  of  judgement."  It  will  not  be  denied 
that  he  had  convictions  about  differences  of  destiny  for  men,  and 
that  he  spoke  of  a  time  w-hen  separation  would  be  effected  on  the  basis 
of  judgment  as  to  the  ultimate  worth  of  individuals,  as  in  document 
P  §60.  Not  even  so  much  as  that  is  conveyed  by  the  simple  phrase 
he  used  here — "the  judgement."  The  interpreter  of  Jesus  must  be 
on  his  guard  against  giving  to  a  general  term  used  by  Jesus  that 
specific  content  with  which  certain  circles  of  thought  subsequent  to 
his  day  used  its  expansion — "the  day  of  judgement."     That  the  pro- 


THE  DAY  OF  JUDGMENT  ^47 

posed  distinction  is  not  a  modern  over-refinement  seems  evideneed 
by  the  fact  that  the  eschatological  mind  ot  Matthew  did  not  find  ,ts 
satisfying  expression  in  the  simple  phrase  suppUed  by  h,s  document, 
"the  judgement,"  but  only  through  its  elaboration  into  the  unmistak- 
ably eschatological  term,  "  the  day  ot  judgement." 

That  which  is  said  in  this  paragraph  concernmg  those  cties  which 
had  been  the  centers  of  Jesus'  ministry  is  affirmed  o  unrecept.ve 
cities  about  to  be  yisited  by  the  disciples  of  Jesus  on  their  mission. 

Document  P  §4 

Document   MK   6:ii  whatsoever  city  ye  shall  enter    and 

A     And  whatsoever  place  shall  not  receive  you,  and        A  j^  ^^/^^JJ^o  wn  ^^^^  ^^  ^^^  ^^^^  ^^^  ^^^^^^^  ^^^^^^^ 

they  hear  you  not,  as  ye  go  forth  thence.  >  ^^^  ^^^^  ^^^^  ^^^      that 

shake  on        d  anu  =0.^,  ^  against  you: 

\e  dust  that  is  under  your  feet  for  a  testimony  deaveth  ^o^o^^^g- ^f^  ^he  kingdom  of  God  is 

unto  them.  come  nigh. 

C  I   say  unto  you,   It  shall   be  inore 

tolerable  in  that  day  for  Sodom,  than  for  that  city. 

It  may  be  doubted  with  good  reason  whether  the  portion  C  is  from 
Tesus     Its  entire  absence  from  document  MK  stands  against  it, 
hough  not  as  a  conclusive  argument.     But  to  this  externa  evidence 
there  is  to  be  added  the  consideration  that  such  severe  condemnation 
as  is  implied  in  the  words  of  C  seems  to  be  wanting  in  warrant  when  it 
is  recalled  that  the  messengers  remained  no  long  time  at  each  city  in 
their  rapid  itinerary  of  the  provinces.    That  which  might  be  spoken 
n  criticism  of  cities  in  the  midst  of  which  Jesus  had  labored  and 
taught  for  days,  as  Capernaum,  could  hardly  be  directed  with  justice 
agist  places  touched  superficially  by  his  disciples^    It  seems  more 
normal  and  more  reasonable  to  regard  the  portion  C  as  an  extension 
by  the  disciples  to  the  unfavorable  places  visited  by  them  o   words 
specifically  used  by  Jesus,  but  not  intended  by  hitn  as  a  generahzation 
for  later  propagandism.    That  the  specific  should  become  the  genera 
in  this  case  was  furthered  no  doubt  by  the  documentary  contiguity  of 
the  specific  sayings,  as  both  stand  in  document  P    §4,  S- 

When  the  evangelist  Matthew  made  a  combination  ot  all  the  docu- 
mentary references  to  the  mission  of  the  disciples  in  his  tenth  chapter, 
he  inserted  the  portion  C  above  as  Matt.  ,0:15  B"t  again  his 
eschatological  impulse  led  him  to  change  "  that  day"  of  his  document 
into  his  customary  phrase,  "  the  day  of  judgement."  In  one  instance 
only  did  Matthew  take  over  his  document  without  giving  to  the  refer- 
ence to  "judgement"  found  in  it  the  eschatological  cast,  namely,  the 
following  passage  about  Nineveh  and  Sheba: 


248  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

Matth.\ean  P  Lukan  P  §i6 
A  The  men  of  Nineveh  shall  stand  up  in  the  A  The  men  of  Nineveh  shall  stand  up  in  the 
iudKement  with  this  generation,  and  shall  condemn  judgement  with  this  generation,  and  shall  con- 
it-  for  they  repented  at  the  preaching  of  Jonah;  demn  it:  for  they  repented  at  the  preaching  of 
and  behold,  a  greater  than  Jonah  is  here.  Jonah;  and  behold,  a  greater  than  Jonah  is  here. 
B  The  queen  of  the  south  shall  rise  up  in  the  B  The  queen  of  the  south  shall  rise  up  in  the 
judgement  with  this  generation,  and  shall  condemn  judgement  with  the  men  of  tins  generation,  and 
It  ■  for  she  came  from  the  ends  of  the  earth  to  hear  shall  condemn  them :  for  she  came  from  the  ends 
the  wisdom  of  Solomon;  and  behold,  a  greater  of  the  earth  to  hear  the  wisdom  of  Solomon;  and 
than  Solomon  is  here.  behold,  a  greater  than  Solomon  is  here. 

There  have  been  brought  under  review  all  references  to  the  Day  of 
Judgment,  of  whatever  form  or  content,  that  are  recorded  in  the 
Synoptic  Gospels.  Stated  summarily,  the  results  that  seem  to  have 
been  reached  show  that  none  of  these  statements  of  judgment  are 
from  Jesus,  except  the  sayings  about  Chorazin  and  Bethsaida  and 
about  the  men  of  Nineveh  and  the  queen  of  Sheba  "  in  the  judgement." 
Even  when  taking  these  over  from  document  P,  the  evangelist  Matthew 
changed  the  phrase  to  "  the  day  of  judgement"  in  the  case  of  Chorazin 
and  Bethsaida.  It  is  apparently  to  that  same  Matthaean  tendency- 
using  Matthaean  in  the  comprehensive  sense  of  document  M,  evangel- 
ist Matthew,  and  later  workers  upon  the  Gospel  of  Matthew— that 
there  is  to  be  assigned  the  origin  of  every  other  saying  or  body  of 
sayings  about  the  Judgment,  except,  perhaps,  the  promise  of  Judicial 
Functions  to  the  Twelve  as  in  gospel  LK  (§4). 


CHAPTER  VI 

LIFE   AFTER   DEATH 

§  I.  The  Resurrection 

§  2.  The  Two  Aeons 

§  3.  Hell  or  Gehenna  {yiewa) 

§  4.  Torment  and  Fire 

§  5.  Hades  (?5r;s) 

§  6.  Destruction 

§  7.  The  Soul  {i^vxr})  and  the  Spirit  (Tri-eO/xa) 

§  8.  Life  and  Eternal  Life  (fwi?) 

§  9.  The  Eternal  Tabernacles 

§10.  Paradise  and  Glory 

§11.  Heaven 

§12.  The  Future  in  Vague  Figures 

§13.  The  Narrow  and  the  Shut  Door 

§14.  The  Passing  Away  of  Heaven  and  Earth 

§15.  The  Parable  of  Lazarus  and  the  Rich  Man 


CHAPTER  VI 
LIFE  AFTER   DEATH 
§1.  The  Resurrection 
Jesus  is  reported  by  the  Synoptic  Gospels  to  have  referred  to  the 
Resurrection  on  two  occasions  only  in  the  course  of  his  teaching. 
Of  these,  one  is  a  brief  assertion  in  the  form  of  a  promise  at  the  close 
of  some  admonitions  addressed  to  a  Pharisee,  document  P  §430 ; 
the  other  is  a  more  fully  developed,  argumentative  statement  of  the 
belief  and  the  grounds  of  the  belief  of  Jesus  on  this  theme,  document 
MK  12:18-27.     The  latter  was  called  forth  by  the  Sadducean  posi- 
tion on  the  Pharisaic  hope  of  resurrection : 


Gospel  MT  22:23-32 
A  On  that  day  there  came 
to  him  Sadducees,  which 
say  that  there  is  no  resur- 
rection: and  they  asked 
him,  saying, 
B  Master, 

Moses  said.  If  a  man  die, 
having  no  children,  his 
brother  shall  marry  his 
wife,  and  raise  up  seed  un- 
to his  brother. 


C  Now  there 

were  with  us  seven  bre- 
thren: and  the  first  mar- 
ried and  deceased,  land 
having  no  seed  left  his 
wife  unto  his  brother;  in 
like  manner  the  second 
also,  and  the  third,  unto 
the  seventh. 

D  And  after  them 

all  the  woman  died.  In 
the  resurrection  therefore 
whose  wife  shall  she  be  of 
the  seven  ?  for  they  all  had 
her. 

E  But  Jesus  answered 
and  said  unto  them, 

F  Ye  do 

err,  not  knowing  the  scrip- 
tures, nor  the  power  of 
God. 


Document  MK 
12:18-27 

A  And  there  come  unto 
him  Sadducees,  which  say 
that  there  is  no  resurrec- 
tion; and  they  asked  him, 
saying, 

B  Master,    Moses 

wrote  unto  us.  If  a  man's 
brother  die,  and  leave  a 
wife  behind  him,  and  leave 
no  child,  that  his  brother 
should  take  his  wife,  and 
raise  up  seed  unto  his 
brother. 

C  There  were  seven 

brethren:  and  the  first 
took  a  wife,  and  dying  left 
no  seed;  and  the  second 
took  her,  and  died,  leaving 
no  seed  behind  him;  and 
the  third  likewise:  andjthe 
seven  left  no  seed. 

D  Last 

of  all  the  woman  also  died. 
In  the  resurrection  whose 
wife  shall  she  be  of  them  ? 
for  the  seven  had  her  to 
wife. 

E 
them, 

F  Is   it    not  for  this 

cause  that  ye  err,  that  ye 
know  not  the  scriptures, 
nor  the  power  of  (iod  ? 


251 


Jesus  said  unto 


Gospel  LK  20:27-38 
A     And  there  came  to  him 

certain  of  the  Sadducees, 

they  which  say  that  there 

is    no    resurrection;     and 

they  asked  him,  saying, 
B  Master,      Moses     wrote 

unto  us,  that  if  a  man's 

brother  die,  having  a  wife, 

and  he   be  childless,   his 

brother   should    take   the 

wife,    and   raise   up   seed 

unto  his  brother. 

C  There  were 

therefore  seven  brethren: 
and  the  first  took  a  wife, 
and  died  childless;  and 
the  second;  and  the  third 
took  her;  and  likewise 
the  seven  also  left  no  chil- 
dren, and  died. 

D  Afterward 

the  woman  also  died.     In 

the  resurrection  therefore 

whose  wife  of  them  shall 

she  be  ?   for  the  seven  had 

her  to  wife. 
E  And  Jesus 

said  unto  them. 


The  sons 
of  this  world  marry,  and 
are  given  in  marriage:  but 
they  that  are  accounted 
worthy  to  attain  to  that 
world, 


252  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

H  For  in  the  resurrec-     H  For     H  and  the  resurrec- 

tion  they   neither   marry,      when  they  shall  rise  from      tion  from  the  dead,  neither 
nor  are  given  in  marriage,      the    dead,     they     neither      marry,   nor  are  given   in 
marry,   nor  are  given   in      marriage 
marriage; 

I  for  neither  can 

they   die   any  more: 
J    but    are    as    angels    in    J  but  are  as  angels    J  for 

heaven.  in  heaven.  they  are   equal   unto  the 

angels; 
K  and  are   sons  of 

God,    being   sons   of   the 
resurrection. 
L  But  as  touching    L  But  as  touching    L  But  that  the 

the  resurrection  of  the  the  dead,  that  they  are  dead  are  raised,  even 
dead,  have  ye  not  read  raised;  have  ye  not  read  Moses  shewed,  in //le  f/ace 
that  which  was  spoken  in  the  book  of  Moses,  in  concerning  the  Bush,  when 
unto  you  by  God,  saying,  Ihe  place  concerning  the  he  calleth  the  Lord  the 
I  am  the  God  of  Abraham ,  Bush,  how  God  spake  God  of  Abraham,  and  the 
and  the  God  of  Isaac,  and  unto  him,  saying,  I  am  God  of  Isaac,  and  the  God 
the  God  of  Jacob  ?  God  the  God  of  .\braham,  and  of  Jacob.  Now  he  is  not 
is  not  the  God  of  the  dead,  the  God  of  Isaac,  and  the  the  God  of  the  dead,  but 
but  of  the  living.  God  of  Jacob  ?    He  is  not      of  the  living: 

the  God  of  the  dead,  but  of 
the  li\-ing:  ye  do  greatly 
err. 

M  for  all  live  unto  him. 

The  evangelist  Matthew  follows  his  document  ^IK  with  notable 
faithfulness  in  the  above  paragraph.  The  evangehst  Luke  substitutes 
the  portion  G  for  the  portion  F  of  his  document,  and  adds  the  portions 
I,  K,  M.  That  which  Luke  did  not  derive  from  his  document  MK  is 
set  to  the  right  in  the  exhibit.  The  most  important  of  his  additions 
is  the  thought  contained  in  portion  G.  By  it  participation  in  the 
resurrection  seems  limited  to  "them  that  are  accounted  worthy  to 
attain  to  that  aeon  and  the  resurrection  from  the  dead."  The  portion 
I  is  a  natural  inference  from  the  nature  of  the  resurrection  life  as 
defined  elsewhere  in  the  paragraph;  it  is  a  spirit  life,  that  is,  "as 
angels  in  heaven."  If  so,  it  seems  reasonable  to  conclude  that 
"neither  can  they  die  any  more."  Both  of  the  portions  K  and  G, 
added  by  Luke,  contain  related  phraseolog}^,  "sons  of  this  aeon 
....  sons  of  God  ....  sons  of  the  resurrection."  In  previous 
studies  it  has  been  learned  that  one  of  the  discoverable  tendencies  in 
the  gospels  is  that  of  adding  to  the  documentar}'  words  of  Jesus  the 
notion  of  the  Two  Aeons,  as  Luke  has  done  in  the  portion  G. 

The  apparent  limitation  of  the  resurrection  to  "them  that  are  ac- 
counted worthy  to  attain"  seems  set  aside  in  favor  of  a  larger  view 
by  the  portion  M,  "for  all  live  unto  him."  But  the  "all"  may  be 
intended  by  the  evangelist  to  refer  only  to  all  to  whom  the  God  of  the 
patriarchs  is  truly  God.  However,  both  portions  G  and  M  lie  out- 
side the  document  used  by  Luke,  and    have    an    interest   only  as 


LIFE  AFTER  DEATH  253 

setting  forth  certain  tendencies  in  the  handhng  of  the  original  words 
of  Jesus  on  this  subject,  as  recorded  in  document  MK.  From  the 
document  MK  record,  it  seems  difficuU  to  deduce  with  certainty  the 
thought  of  Jesus  as  to  the  extent  of  the  resurrection,  as  to  whether  it 
is  to  inchide  all  men  or  those  only  "that  are  accounted  worthy  to 
attain."  Of  the  fact  of  the  resurrection,  he  was  certain;  of  the  nature 
of  the  resurrection  life,  he  spoke  with  sufficient  clearness;  of  its 
extent,  he  leaves  the  inference  to  be  made  from  the  content  of  his 
argument  for  the  fact. 

In  the  document  P  reference  to  the  resurrection,  the  positive  declar- 
ation of  its  extent  does  not  include  more  than  "the  just": 

Document  P  §430 

And  he  said  to  him  also  that  had  bidden  him,  When  thou  makest  a  dinner  or  a  supper,  call  not  thy 
friends,  nor  thy  brethren,  nor  thy  kinsmen,  nor  rich  neighbours,  lest  haply  they  also  bid  thee  again,  and 
a  recompense  be  made  thee.  But  when  thou  makest  a  feast,  bid  the  poor,  the  maimed,  the  lame,  the 
blind:  and  thou  shalt  be  blessed;  because  they  have  not  wherewith  to  recompense  thee:  for  thou  shalt  be 
recompensed  in  the  resurrection  of  the  just. 

There  is  no  explicit  exclusion  from  the  resurrection  of  others  than 
those  meant  by  "the  just,"  though  the  use  of  the  narrower  phrase, 
"the  resurrection  of  the  just,"  does  suggest  that  the  outlook  has 
definite  limitations.  For  if  the  mind  customarily  thought  in  broader 
terms,  it  might  be  expected  to  use  quahfying  words  only  under  the 
pressure  of  special  conditions;  these  do  not  seem  to  be  present  in 
the  circumstances  of  this  occasion.  No  more  can  be  said  with  assur- 
ance than  that  here  there  is  assumed  a  resurrection  of  at  least  "the 
just." 

It  ought  to  be  observed  that  the  paragraph  is  complete  in  sense, 
and  adequate,  it  seems,  to  the  purpose  of  the  hour,  without  the  closing 
words,  "  for  thou  shalt  be  recompensed  in  the  resurrection  of  the  just." 
The  necessary  balance  for  the  contrast  can  be  fully  found  in  the 
promise,  "and  thou  shalt  be  blessed."  It  does  not  seem  improbable 
that  the  second  "for  thou  shalt  be"  is  the  endeavor  of  an  interpreter 
to  give  specific  content  to  the  blessedness  promised  by  Jesus.  How- 
ever, there  is  no  external  critical  test  that  may  be  applied  to  this  case. 
In  the  structure  of  the  paragraph,  "because  they  have  not  ivherewith 
to  recompense  thee"  seems  to  be  the  parallelism  to  "and  a  recom- 
pense be  made  thee,"  and  as  such  the  natural  conclusion  of  the  saying. 
In  any  case,  the  teaching  of  Jesus  on  the  resurrection,  as  given  in  the 
two  passages  in  which  he  touches  upon  that  theme,  shows  that  he 


254  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

had  profound  conviction  of  the  fact  of  resurrection;  that  he  con- 
ceived of  the  resurrection  hfe  as  a  spirit  hfe — "they  are  as  angels;" 
and  that  the  resurrection  state  is  attained  by  at  least  "the  just." 

§2.     The  Two  Aeons 

That  mode  of  world-view^  to  which  there  is  to  be  attributed  the 
addition  of  the  notion  of  the  Two  Aeons  as  set  forth  in  the  Lukan 
addition  G  in  the  first  paragraph  above  on  the  resurrection  has  been 
apparently  the  cause  of  other  modifications  and  additions  to  the 
original  words  of  Jesus.  In  a  previous  study  there  was  brought 
under  review  briefly  a  striking  instance  in  the  Gospel  of  Matthew: 

Document  MK  3:28,  29  Gospel  MT  12:31,  32 

A  Verily  I  say  unto  you,  All  their  sins  shall  be  A  Therefore  I  say  unto  you.  Every  sin  and 
forgiven  unto  the  sons  of  men,  and  their  bias-  blasphemy  shall  be  forgiven  unto  men;    but  the 

phemies  wherewith  soever  they  shall  blaspheme :  blasphemy  against  the  Spirit  shall  not  be  forgiven, 

but  whosoever  shall  blaspheme  against  the  Holy 
Spirit  hath  never  forgiveness, 
B  but    is    guilty    of 

an  eternal  sin. 

Document  P§2i 
C     And  every  one  who  shall  speak  a  word  against        C  And  whosoever  shall  speak  a  word  against  the 
the  Son  of  man,  it  shall  be  forgiven  him:  but  unto  Son  of  man,  it  shall  be  forgiven  him;   but  whoso- 

him  that  blasphemeth  against  the  Holy  Spirit  it  ever  shall  speak  against  the  Holy  Spirit,  it  shall 

shall  not  be  forgiven.  not  be  forgiven  him, 

D  neither  in  this  aeon,  nor  in 

that  which  is  to  come. 

The  portion  D  is  not  derivable,  except  by  inference,  from  document 
P  §21  which  Matthew  used  in  portion  C.  But  as  the  evangelist  was 
making  one  of  the  most  skilful  and  carefully  wrought  of  his  many 
wise  combinations  of  documents  in  the  narrative  of  which  these 
sayings  are  a  part,  and  as  at  this  point  he  has  eftected  a  conflation  of 
closely  similar  sayings  from  documents  MK  and  P,  it  is  reasonable 
to  regard  the  portion  D  as  his  rewriting  of  the  Markan  portion  B. 
It  is  in  precisely  such  recastings  that  there  emerges  in  his  work  as 
editor  now  this  and  now  that  phase  of  his  eschatological  outlook. 
How  his  world-view  affected  his  work  in  details  may  be  seen  more 
clearly  in  this  case  if  the  portion  D  be  inter])rcted  as  his  equivalent 
for  the  portion  B,  and  the  comparison  be  made  on  the  basis  of  the 
Greek  text.' 

But  the  most  marked  evidence  of  the  Matthaean  world-view 
appears  in  the  repeated  use  of  the  technical  phrase  "the  consumma- 
tion of  the  aeon."     Five  times  this  occurs  in  the  Synoptic  Gospels, 

I  See  p.  57,  n.  i. 


LIFE  AFTER  DEATH  255 

and  always  in  gospel  MT.  It  has  been  found  in  the  final  discourse 
on  the  future  as  the  Matthaean  addition  to  the  document  MK  report 
of  the  question  of  the  disciples,  Matt.  24:3  =  MK  13:4.  In  the 
expositions  of  the  parables  of  the  Wheat  and  Tares  and  the  Drag-net 
this  phrase,  "the  consummation  of  the  aeon,"  appears  three  times, 
Matt.  13:39,  40,  49.  But  for  the  rejection  of  those  expositions  as  from 
Jesus  there  were  found  many  external  reasons.'  Its  only  other  occur- 
rence is  as  the  closing  words  of  the  Great  Commission,  Matt.  28:20; 
subsequently  some  reasons  will  be  advanced  for  the  view  that  there 
it  is  additional  to  the  original  utterance  of  Jesus. ^  If  previous  and 
subsequent  reasoning  on  these  passages  is  sound,  all  these  gospel 
MT  uses  of  the  word  "aeon,"  whether  alone  or  as  part  of  the  phrase 
"the  consummation  of  the  aeon,"  are  Matthaean  in  their  origin,  and 
hence  not  representative  of  the  mode  of  view  of  Jesus. 

In  all  of  the  Matthaean  instances  there  is  betrayed  the  technical, 
eschatological  emphasis  in  the  term,  that  special  use  of  it  by  which 
a  body  of  related  ideas  is  suggested.  These  notions  are  not  essen- 
tially inherent  to  the  word  "aeon,"  and  it  may  be  so  employed  as  to 
carry  no  more  than  its  customary  meaning.  It  is  with  this  general 
sense  that  one  has  to  deal  in  interpreting  the  single  occurrence  of  the 
word  in  document  P,  and  the  two  instances  of  its  appearance  in  docu- 
ment MK.  Thus  in  document  P  it  emerges  as  a  part  of  the  parable 
of  the  Unrighteous  Steward : 

Document  P§47 
And  his  lord  commended  the  unrighteous  steward  because  he  had  done  wisely:   for  the  sons  of  this 
world  (aiuii')  are  for  their  own  generation  wiser  than  the  sons  of  the  light. 

There  is  here  no  contrast  of  two  aeons,  but  an  opposition  of  "sons  of 
this  aeon"  against  "sons  of  the  light."  In  an  even  less  degree  has 
the  w^ord  the  technical  cast  of  thought  in  the  document  MK  exposition 
of  a  parable : 

Document  MK  4:18,  ig 
And  others  are  they  that  are  sown  among  the  thorns;  these  are  they  that  have  heard  the  word,  and  the 
cares  of  the  world  (aiioi'),  and  the  deceitfulness  of  riches,  and  the  lusts  of  other  things  entering  in,  choke  the 
word,  and  it  becometh  unfruitful. 

There  is  not  the  setting  of  aeon  over  against  aeon,  as  in  the  Mat- 
thaean passages,  but  simply  the  recognition  of  large  time  divisions,  a 
present  and  a  future,  in  the  reported  promise  of  Jesus  when  asked 
about  the  rewards  of  discipleship: 

I  See  pp.  226-35.  2  See  pp.  342-52. 


256  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

Document  MK  10:29,30 
There  is  no  man  that  hath  left  house,  or  brethren,  or  sisters,  or  mother,  or  father,  or  children,  or 
lands,  for  my  sake,  and  for  the  gospel's  sake,  but  he  shall  receive  a  hvindredfold  now  in  this  time  {(caipds) 
....  and  in  the  age  (aiuji')  to  come  eternal  life. 

To  summarize:  The  word  occurs  in  one  passage  in  gospel  LK  as  an 
editorial  addition  to  document  MK  material,  Luke  20:34,  35  =  ]MK 
12 :  24,  25.  It  appears  once  in  document  P,  P  §47,  and  twice  in  docu- 
ment MK,  MK  4:19;  10:30,  in  no  case  with  any  evident  technical 
sense.  Six  times  it  is  present  in  Matthaean  material.  Matt.  12:32; 
13:39,  40,  49;  24:3;  28:20,  always  with  a  distinctly  eschatological 
cast;  five  of  the  six  instances  are  in  the  phrase  "the  consummation 
of  the  aeon."  It  seems  e\ddenced  that  only  the  passages  in  documents 
P  and  MK  are  from  Jesus. 

§3.     Hell  or  Gehenna  {yeewa) 

The  word  Hell  or  Gehenna  (yeevva)  does  not  occur  in  document 
G.  It  appears  once  in  document  P,  P  §20.  In  document  MK  it  is 
found  three  times,  all  within  a  single  paragraph  (MK  9:43-47). 
Five  instances  of  its  use  are  recorded  in  document  M,  distributed  in 
four  paragraphs  w^hich  are  parts  of  ^I  §§4,  5,  27.  The  document  MK 
paragraph  is  another  report  of  the  same  sayings  as  are  found  in  docu- 
ment M  §5,  and  the  latter  report  seems  to  preserve  the  true  historical 
setting  of  these  words.  If  it  is  correct  to  regard  P  §  20  as  part  of  the 
final  discourse  on  the  future,  then  the  sayings  about  Gehenna  belong 
to  three  of  the  longest  groups  of  words  from  Jesus:  The  Sermon  on 
the  Mount,  M§4+M§5  =  MK  9:43-47;  the  Discourse  against  the 
Pharisees,  M  §27;   and  the  Final  Discourse  on  the  Future,  P  §20. 

As  is  well  knowTi,  the  word  Gehenna  {yeevva)  is  derived  uhimately 
from  the  Hebrew  expression  DSH  "b,  that  is,  valley  of  Hinnom.  This 
valley  lay  to  the  south  and  southwest  of  Jerusalem;  and  is  reputed  to 
have  been  the  depository  for  the  dead  bodies  of  criminals  and  car- 
casses of  animals  and  the  refuse  of  the  city.  In  the  light  of  the  history 
of  the  word  and  of  the  place,  the  sayings  of  Jesus  on  the  subject  may 
be  examined. 

Document  M  §4 
Ye  have  heard  that  it  was  said  to  them  of  old  time.  Thou  shall  not  kill;  and  whosoever  shall  kill  .shall 
be  in  danger  of  the  judgement:  but  I  say  unto  you,  that  every  one  who  is  angry  with  his  brother  shall  be  in 
danger  of  the  judgement:  and  whosoever  shall  say  to  his  brother,  Raca,  shall  be  in  danger  of  the  council; 
and  whosoever  shall  say,  Thou  fool,  shall  be  in  danger  of  the  hell  of  fire. 

The  forms  of  penalty  attached  to  the  several  expressions  of  what 
Jesus  regards  as  in  essence  the  same  as  murder  seem  to  be  in  an 


LIFE  AFTER  DEATH  257 

ascending  scale — ^"the  judgement  ....  the  council  ....  the  Ge- 
henna of  fire."  By  "the  judgement"  is  meant  the  local  Jewish  court 
established  in  every  important  town,  of  which  mention  is  made  in 
Deut.  16:18.  Josephus  says  that  it  consisted  of  seven  persons.' 
"The  council"  signifies  here  the  great  senate  and  supreme  court  of 
the  nation,  which  was  called  the  Sanhedrin.  The  offenses  mentioned 
by  Jesus  do  not  seem  to  form  a  scale  with  a  climax,  for  the  difference 
between  calling  a  man  "Raca"  (an  expression  of  contempt)  and 
"Fool"  seems  not  very  great;  nor  is  the  utterance  of  either  much 
more  criminal  than  the  harboring  of  inarticulate  anger.  The  move- 
ment upward  in  phases  of  jurisdiction  is,  therefore,  a  literary  advance, 
it  appears,  rather  than  a  necessity  of  the  thought. 

But  there  is  such  a  movement,  and  since  the  prerogative  of  "the 
judgement"  was  death  by  the  sword,  and  that  of  "the  council"  death 
by  stoning,  further  degradation  than  the  form  of  death  imposed  by 
the  latter  must  involve  additional  desecration  of  the  body.  Nothing 
more  despicable  in  this  regard  can  well  be  imagined  than  the  assign- 
ment of  the  body  to  a  place  with  the  carcasses  of  dead  animals  in  the 
depository  of  the  city  offal,  the  valley  of  Hinnom.  The  right  to  pro- 
nounce this  dread  sentence  was  reserved,  it  may  be,  as  the  special 
prerogative  of  the  president  of  the  Sanhedrin,  who,  according  to  the 
testimony  of  Josephus  and  the  New  Testament,  w^as  the  high-priest 
of  the  nation.  No  doubt  consignment  to  Gehenna  was  confined  to 
those  guilty  of  the  most  serious  offenses.  And  under  the  division 
of  jurisdiction  between  the  Romans  and  the  Jews  in  Palestine  in  the 
time  of  Jesus,  the  Sanhedrin  naturally  gave  itself  more  and  more  to 
moral  and  religious  prosecution. 

Apparently  it  is  against  rehgio-social  acts  of  criminality  in  con- 
nection with  their  propaganda  that  Jesus  warns  his  disciples  in  the 
final  discourse  on  the  future: 

Document  P  §20 
And  I  say  unto  you  my  friends,  Be  not  afraid  of  them  which  kill  the  body,  and  after  that  have  no 
more  that  they  can  do.     But  I  will  warn  you  whom  ye  shall  fear:  Fear  him,  which  after  he  hath  killed  hath 
authority  to  cast  into  Gehenna;  yea,  I  say  unto  you.  Fear  him. 

By  reference  to  what  precedes  these  words  in  the  instructions,  it  will 
be  seen  that  Jesus  had  just  enjoined  the  disciples  to  speak  subse- 
quently with  unreserved  freedom  of  those  truths  which  he  had  bidden 
I  Antiquilies,  iv,  8,  §15;   War,  ii,  20,  §5. 


258  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

them  to  keep  during  his  lifetime  as  their  private  possession.  The 
content  of  those  truths  was,  it  seems  from  previous  studies,  the  state- 
ment of  the  messianic  vocation  of  Jesus  and  "the  mystery  of  the  king- 
dom." Henceforth  there  is  to  be  "nothing  covered  up  that  shall  not 
be  revealed,  and  hid  that  shall  not  be  known."  But  this  does  not 
involve  the  entire  absence  of  discretion.  While  they  are  not  to  fear 
the  death  of  the  body  at  the  hands  of  persecutors,  they  ought  to  pursue 
a  course,  even  in  their  freedom  of  speech,  which  will  avoid  all  unneces- 
sary precipitation  of  action  by  the  courts,  especially  to  shun  conduct 
in  deed  and  speech  which  will  make  them  Hable  to  the  most  oppro- 
brious treatment  during  and  after  death.  The  prerogative  of  assign- 
ment to  the  valley  of  Hinnom  is  regarded  as  lodged  in  the  hands  of 
one  man — "him  which  hath  authority  to  cast  into  Gehenna."  They 
are  to  act  in  the  mission  with  a  wisdom  which  will  keep  them  out  of 
the  hands  of  the  high-priest,  though  violent  death  in  the  normal 
course  of  the  prosecution  of  their  propaganda  is  not  to  be  feared  or 
shunned. 

No  doubt  the  above  saying  of  Jesus  about  Gehenna  would  become 
much  clearer  to  the  reader  of  today  did  we  know  more  precisely 
the  nature  of  those  breaches  of  Jewish  law  which  were  referred  to 
"the  council,"  the  Sanhedrin,  especially  of  those  to  which  there  was 
attached  the  extreme  penalty  of  consignment  of  the  body  to  Gehenna. 
In  the  absence  of  external  testimony  there  can  be  conjecture  only.  It 
seems  probable  also  that  certain  phrasing  in  the  report  of  the  saying 
as  above  preserved,  by  which  it  may  have  been  more  or  less  changed 
from  the  form  given  it  by  Jesus,  are  the  outcome  of  that  same  tendency 
which  is  seen  at  the  full  in  the  Matthaean  P  report  of  the  same  saying: 

Matthaean  P  §20 

And  be  not  afraid  of  them  which  kill  the  body,  but  are  not  able  to  kill  the  soul:  but  rather  fear  him 
which  is  able  to  destroy  both  soul  and  body  in  hell. 

Here  the  words  "  but  are  not  able  to  kill  the  soul "  have  taken  the  place 
of  the  original  "and  after  that  have  no  more  that  they  can  do." 
Instead  of  the  natural  words  "Fear  him  which  after  he  hath  killed 
hath  authority  to  cast  into  Gehenna,"  the  Matthaean  hand  has 
inserted  "Fear  him  which  is  able  to  destroy  both  soul  and  body  in 
Gehenna."  These  changes  give  an  entirely  different  content  to  the 
thought  of  the  saying.     The  Matthaean  contrast  is  between  "bodv" 


LIFE  AFTER  DEATH  259 

and  "soul;"  in  the  Lukan  P  the  opposition  is  that  of  the  mere  death 
of  the  body  to  its  death  followed  by  desecration.  There  is,  it  seems, 
no  mention  or  thought  of  "the  soul"  in  the  Lukan  P  report.  With 
the  Lukan  P,  the  body  is  to  be  "cast  into  Gehenna" — a  natural 
description  of  the  carrying-out  of  the  judicial  sentence.  But  by  the 
Matthaean  changes  this  procedure  is  supplanted  by  something  of 
another  nature,  "to  destroy  both  soul  and  body  in  Gehenna."  In 
brief,  the  Matthaean  terms,  as  usual,  have  carried  the  whole  thought 
over  into  the  eschatological  region.  The  illuminative  phrase  of  the 
original,  "which  after  he  hath  killed  hath  authority  to  cast  into  Ge- 
henna," is  lost  in  the  assignment  to  the  evil  one  of  the  power  to  destroy 
"the  soul."  In  order  to  reach  the  thought  of  Jesus  in  this  saying, 
there  is  need  that  it  be  clearly  perceived  that  the  original  antithesis  is 
apparently  not  that  of  "body"  and  "soul,"  but  of  two  differing  fates 
for  the  body. 

It  seems  to  be  again  the  body,  and  the  body  only,  that  is  in  the 
mind  of  Jesus  when  he  sets  one  member  of  the  body  over  against  the 
whole  body  in  his  notable  saying  about  the  act  of  adultery  through 
one  member,  the  eye  or  the  hand : 

Document  M  §5 
Ye  have  heard  that  it  was  said.  Thou  shall  not  commit  adultery:  but  I  say  unto  you,  that  every  oiie 
that  looketh  on  a  woman  to  lust  after  her  hath  committed  adultery  with  her  already  in  his  heart.  And  if 
thy  right  eye  causeth  thee  to  stumble,  pluck  it  out,  and  cast  it  from  thee:  for  it  is  profitable  for  thee  that 
one  of  thy  members  should  perish,  and  not  thy  whole  body  be  cast  into  Gehenna.  And  if  thy  right  hand 
causeth  thee  to  stumble,  cut  it  off,  and  cast  it  from  thee:  for  it  is  profitable  for  thee  that  one  of  thy  members 
should  perish,  and  not  thy  whole  body  go  into  Gehenna. 

The  issue  that  Jesus  places  before  his  hearer  is  the  choice  between  the 
total  loss  of  that  member  of  the  body  which  leads  into  the  sin  of  adul- 
tery with  the  resultant  freedom  from  adultery  on  the  one  hand,  and, 
on  the  other,  the  retention  of  the  offending  member  with  consequent 
indulgence  in  adultery  and  the  inevitable  ultimate  degeneracy  and 
ruin  of  the  body  through  indulgence.  This  ultimate  debihtation  and 
practical  dissolution  of  the  body  he  hkens  to  that  process  of  corrup- 
tive decay  which  was  most  loathingly  brought  to  the  mind  by  the 
putrefaction  of  bodies  of  criminals  and  carcasses  of  animals  in  the 
valley  of  Hinnom.  It  is  better,  he  urges,  to  pluck  out  the  eye  or  cut 
off  the  hand  than  to  retain  them  at  the  cost  of  the  wreck  of  the  body 
— a  wreck  comparable  only  to  that  wTought  in  connection  with  the 
casting  of  the  body  into  the  valley  of  Hinnom.  It  is  not  improbable 
that  adultery  under  certain  circumstances,  or  the  social  evil  in  certain 


26o  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 


forms,  was  punishable  in  the  time  of  Jesus  by  judicial  committment 
of  the  criminal  to  the  opprobrium  of  desecration  through  assignment 
of  the  body  after  death  to  the  valley  of  Hinnom. 

Whatever  the  choice  of  the  individual,  it  is  here  the  body  only  that 
is  involved  by  the  words  of  Jesus;  he  raises  the  question  as  to  the 
wisdom  of  the  sacrifice  of  "the  whole  body"  when  ruthless  and  imme- 
diate dealing  with  "one  of  the  members"  will  save  the  whole  from 
desecration.  But  there  is  a  strong  movement  away  from  this  forceful, 
clear,  simple,  and  searching  thought  in  that  report  of  these  sayings 
which  has  found  a  place  in  document  MK  as  below,  a  movement  like 
that  seen  in  the  ^Matthaean  account  of  the  document  P§20  saying 
previously  examined,  that  is,  an  eschatological  recasting  of  the  say- 
ings so  that  the  original  sense  is  wholly  obscured : 


Document  M  §5 
A  Ye  have  heard  that  it  was 
said,  Thou  shall  not  commit 
adultery:  but  I  say  unto 
you,  that  every  one  that 
looketh  on  a  woman  to  lust 
after  her  hath  committed 
adultery  with  her  already  in 
his  heart. 

B  And  if  thy  right 

eye  causeth  thee  to  stumble, 
pluck  it  out,  and  cast  it  from 
ftiee:  for  it  is  profitable  for 
thee  that  one  of  thy  members 
should  perish,  and  not  thy 
whole  body  be  cast  into  hell. 
C  And  if  thy  right  hand 
causeth  thee  to  stumble,  cut: 
it  off,  and  cast  it  from  thee 
for  it  is  profitable  for  thee 
Jhat  one  of  thy  members 
should  perish,  and  not  thy 
whole  body  go  into  hell. 


Gospel  MT  18:8,  9 


B  And  if  thine  eye  causeth 
thee  to  stumble,  pluck  it  out, 
and  cast  it  from  thee:  it  is 
good  for  thee  to  enter  into 
life  with  one  eye,  rather 
than  hanng  two  eyes  to  be 
cast  into  the  hell  of  fire. 

C  And  if  thy  hand  or  thy 
foot  causeth  thee  to  stumble, 
cut  it  off,  and  cast  it  from 
thee:  it  is  good  for  thee  to 
enter  into  life  maimed  or 
halt,  rather  than  having  two 
hands  or  two  feet  to  be  cast 
into  the  eternal  fire. 


Document  MK  9:42-48 
A  And    whosoever    shall 

cause  one  of  these  little  ones 
that  believe  on  me  to  stum- 
ble, it  were  better  for  him  if 
a  great  millstone  were 
hanged  about  his  neck,  and 
he  were  cast  into  the  sea. 

B     And   if   thine   eye   cause 

thee  to  stumble,  cast  it  out: 

it  is  good  for  thee  to  enter 

into   the   kingdom   of    God 

with   one   eye,    rather   than 

having  two  eyes  to  be  cast 

into  hell; 
C     And  if  thy  hand  cause  thee 

to  stumble,  cut  it  off:    it  is 

good  for  thee  to  enter  into 

life  maimed,  rather  than  hav- 
ing thy  two  hands  to  go  into 

hell,  into  the  unquenchable 

fire.     And  if  thy  foot  cause 

thee  to  stumble,  cut  it  off: 

it  is  good  for  thee  to  enter 

into   life   halt,    rather    than 

having  thy  two  feet   to   be 

cast  into  hell. 
D  where  their 

worm  dieth  not,  and  the  fire 

is  not  quenched. 

The  portion  A  under  document  MK  will  recall  the  setting  given 
these  sayings  in  that  document;  and  when  compared  with  portion  A 
under  document  M  will  give  weighty  reasons  for  the  conviction  that 
document  M,  not  document  MK,  has  reported  these  words  about 
eye  and  hand  in  their  historical  context.  The  evangelist  ISIatthew 
had  both  documents,  and  therefore  had  the  sayings  before  him  in  two 
very  different  connections.  He  retained  them  in  both,  reducing  the 
statement  in  portion  C  of  document  MK  by  combining  "thy  hand" 


LIFE  AFTER  DEATH  261 

with  "thy  foot."  No  doubt  the  attentive  reader  will  be  able  to  trace 
some  possible  minor  influences  of  the  document  M  report  in  the  gospel 
MT  transcription  of  document  MK.  It  ought  to  be  observed  that, 
for  purposes  of  comparison,  the  document  MK  and  gospel  MT  order 
has  been  conformed  above  to  that  of  document  M,  their  actual 
sequence  of  sayings  being  A,  C,  B,  D. 

Except  for  a  single  instance,  the  uniform  phrase  of  document  MK 
and  gospel  MT  is  "enter  into  hfe;"  no  doubt  the  "enter  into  the 
kingdom  of  God"  of  portion  B  in  document  MK  was  originally 
"enter  into  hfe;"  that  seems  estabhshed  by  the  testimony  of  the 
Matthaean  copy  of  it  in  portion  B  of  gospel  MT.  The  document 
MK  contrast,  followed  by  gospel  MT,  is  set  forth  in  the  opposed 
fates,  "to  enter  into  life"  and  "to  be  cast  into  Gehenna."  Gehenna 
is  defined  further  as  "the  unquenchable  fire"  or  "the  eternal  fire," 
and  is  described  as  a  place  "  where  their  worm  dieth  not,  and  the  fire  is 
not  quenched."  That  is  to  say,  it  is  an  eschatological  fate  of  endless 
duration;  against  it  there  stands  by  contrast  the  blessedness  of  the 
righteous,  to  "  enter  into  life." 

Thus  the  contrast  as  set  forth  in  document  M  has  been  lost;  it  is 
no  longer  an  alternative  between  "thy  right  eye"  and  "thy  whole 
body,"  but  between  "enter  into  life"  and  "be  cast  into  Gehenna." 
Instead  of  two  possible  fates  for  the  part  or  the  whole  of  the  body  in 
the  present  life,  there  has  been  substituted  two  possible  states  of  the 
body,  mutilated  or  unmutilated,  in  the  future  life.  By  some  simple 
and  probably  unconscious  changes  in  transmission,  the  saying  as  pre- 
served in  document  MK  has  departed  widely  from  the  original  thought 
of  Jesus  as  recorded  in  document  M.  And  it  is  not  alone  by  the 
transfer  of  the  whole  to  the  future  life  that  the  mind  of  Jesus  as 
expressed  in  these  sayings  has  been  obscured.  There  is  given  to  the 
term  Gehenna  a  new  content;  it  becomes  "the  Gehenna  of  fire," 
"the  unquenchable  fire,"  "the  eternal  fire,"  the  place  "where  their 
worm  dieth  not,  and  the  fire  is  not  quenched."  None  of  these 
things  are  said  of  it  in  the  document  M  report;  there  it  is  simply 
Gehenna,  that  is,  the  valley  of  Hinnom.  It  is  important  to  recall 
at  this  point  the  fact  that  Gehenna  is  nowhere  used  in  the  Old  Testa- 
ment except  either  in  the  topographical  sense  strictly  speaking,  or 
in  reference  to  the  vallev  of  Hinnom  as  the  region  of  idolatrous 


262  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

practices  and  inhuman  sacrifices.  Nor  does  it  occur  in  the  bibhcal 
apocryphal  Hterature.  It  emerges  first,  in  the  above  document 
MK  sense,  in  apocalytic  hterature,  the  date  of  which  must  be  con- 
jectured. The  portion  D  of  document  MK  seems  to  be  a  transcrip- 
tion from  Isa.  66:24,  which  reads  in  full:  "And  they  shall  go  forth, 
and  look  upon  the  carcases  of  the  men  that  have  transgressed  against 
me :  for  their  worm  shall  not  die,  neither  shall  their  fire  be  quenched ; 
and  they  shall  be  an  abhoring  unto  all  flesh."  Since  these  additions 
about  "fire"  have  been  so  freely  placed  here,  Matthew  having  gone 
beyond  even  document  MK  in  the  portion  B  by  the  change  of  "into 
Gehenna"  so  that  his  phrase  reads  "into  the  Gehenna  of  fire,"  the 
question  naturally  arises  whether  in  document  M  §4,  previously  con- 
sidered, the  saying  of  Jesus  has  received  an  addition  in  the  words, 
"of  fire." 

There  remain  for  consideration  the  two  appearances  of  the  word 
Gehenna  in  document  M  §27,  the  report  of  the  discourse  against  the 
Pharisees.  Of  the  second  of  these,  that  at  the  close  of  the  discourse, 
a  study  has  already  been  made  at  other  points.  It  has  been  seen 
that  this  eschatological  close  to  the  discourse  is  unsupported  by  the 
document  P  report  of  the  final  words  of  Jesus  on  this  occasion. 
Instead  of  consigning  the  Pharisees  to  a  drastic  eschatological  fate, 
as  here  represented,  Jesus  seems  to  have  forecast  their  do^^^lfall  with 
the  ruin  of  the  nation,  document  P§i8B.^  In  the  former  of  the 
instances  in  this  discourse,  Matt.  23:15,  the  phrase,  "a  son  of  Ge- 
henna," in  the  saying,  "Ye  make  him  twofold  more  a  son  of  Gehenna 
than  yourselves,"  seems  to  be  a  term  of  opprobrium,  which  takes  its 
content  of  contempt  from  the  fact  that  one  condemned  to  the  valley 
of  Hinnom  was  a  social  outcast,  made  one  by  the  nature  of  the  crimes 
punished  by  such  disposal  of  the  body.  In  view  of  the  uses  to  which 
the  valley  of  Hinnom  was  put,  especially  because  it  was  the  depository 
of  the  bodies  of  criminals,  it  is  natural  to  believe  that  scathing  condem- 
nation found  one  of  its  most  penetrating  thrusts  in  the  application  to 
the  Pharisees  of  the  opprobrious  title,  "son  of  Gehenna,"  a  term 
probably  current  in  Jesus'  day  for  precisely  such  a  personal  rebuke. 

Unless  the  evidence  has  been  ^^Tongly  interpreted,  the  necessary 
conclusion  from  the  foregoing  results  is  that  Jesus  never  used  Gehenna 

'  See  pp.  32-35,  225,  226. 


LIFE  AFTER  DEATH 


263 


in  any  other  sense  than  the  valley  of  Hinnom,  that  is,  the  valley  of 
Hinnom  as  the  depository  of  the  offal  of  Jerusalem,  the  carcasses 
of  animals,  and  the  bodies  of  criminals  who  by  the  special  nature 
of  their  crimes  were  refused  the  rites  of  burial  so  sacred  to  the  Jews. 
Wherever  Gehenna  appears  in  any  other  sense  in  the  gospels,  most 
especially  where  it  is  conceived  of  as  the  place  of  future  and  eternal 
punishment,  the  comparative  study  of  documents  seems  to  show 
with  clearness  that  this  sense  is  derived  by  subsequent  modification 
of  the  original  words  of  Jesus. 

§4.     Torment  and  Fire 

All  passages  in  the  Synoptic  Gospels  in  which  there  appears  the 
notion  of  Torment  and  Fire  as  the  portion  of  the  wicked,  in  the 
future  aeon,  have  come  under  examination  at  one  point  or  another 
in  previous  studies.  For  review,  they  may  be  set  down  together, 
with  references  to  the  places  where  the  full  discussions  of  their 
original  source  are  to  be  found. 


Gospel  MT  8:29 

What  have  we  to  do  with  thee, 

thou  Son  of  God  ?   art  thou  come 

hither  to  torment  us  before  the 

time? 

Gospel  MT  18:8,  9 
It  is  good  for  thee  to  enter  into 
life  maimed  or  halt,  rather  than 
having  two  hands  or  two  feet  to  be 
cast  into  the  eternal  fire.  ...  It 
is  good  for  thee  to  enter  into  life 
with  one  eye,  rather  than  having 
two  eyes  to  be  cast  into  the  hell  of 
fire. 


Document  M  §4 
Whosoever     shall     say,     Thou 

III.  fool,  shall  be  in  danger  of  the  hell 
of  fire. 

Document  M  §14 
Every   tree   that    bringeth   not 

IV.  forth  good  fruit  is  hewn  down,  and 
cast  into  the  fire. 

Document  M  §15 
As  therefore  the  tares  are 
gathered  up  and  burned  with  fire; 
so  shall  it  be  in  the  end  of  the 
world.  The  Son  of  man  shall 
send  forth  his  angels,  and  they 
v.  shall  gather  out  of  his  kingdom 
all  things  that  cause  stumbling, 
and  them  that  do  iniquity,  and 
shall  cast  them  into  tlie  furnace 


Document  MK  3:7  Gospel  LK  8:28 

What  have  I  to  do  with  thee.        What  have  I  to  do  with  thee, 

Jesus,  thou  Son  of  the  Most  High    Jesus,  thou  Son  of  the  Most  High 

God  ?   I  adjure  thee  by  God,  tor-     God  ?  I  beseech  thee,  torment  me 

ment  me  not.  not. 

Document  MK  9:43-49 
It  is  good  for  thee  to  enter  into 

life  maimed,  rather  than  having 

thy  two  hands  to  go  into  hell,  into 

the  unquenchable   fire It 

is  good  for  thee  to  enter  into  the 

kingdom  of  God  with  one  eye, 

rather  than  having  two  eyes  to  be 

cast  into  hell;    where  their  worm 

dieth    not,    and    the    fire   is    not 

quenched.     For   every   one  shall 

be  salted  with  fire. 


264  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

of  6re:  there  shall  be  the  weep- 
ing and  gnashing  of  teeth. 
Document  M  §18 
So  sh;ill  it  be  in  the  end  of  the 
world:     the    angels    shall    come 
forth,  and  sever  the  wicked  from 
VI.  among   the  righteous,    and   shall 
cast    them   into    the    furnace    of 
fire:    there  shall  be  the  weeping 
and  gnashing  of  teeth. 

Document  M  §26 
Depart    from    me,    ye    cursed, 
VII.  into  the  eternal  fire  which  is  pre- 
pared for  the  devil  and  his  angels. 

It  will  be  observed  that  all  references  to  "fire"  in  the  Synoptic 
Gospels  are  derived  from  the  single  document  M,  except  passage 
II  above.  The  one  mention  of  "Torment,"  passage  I,  in  which  tor- 
ment is  treated  as  future,  through  the  phrase  "before  the  time,"  is 
likewise  Matthaean.  It  is  significant  that  the  only  passage  outside 
of  document  M  in  which  the  future  is  treated  in  terms  of  "fire"  is 
shown,  by  the  external  evidence,  to  have  been  added  to  document 
MK  after  the  exemplar  used  by  Luke  had  been  copied,^  Thus  the 
document  MK  form  of  these  sayings  stands  with  the  various  sayings 
above  from  document  M  as  the  product  of  times  subsequent  to 
Jesus.  Fortunately,  in  this  single  instance  where  the  tendency 
manifests  itself  in  document  MK,  we  are  able  to  correct  it  by  the  use 
of  another  document,  M  §5,  which  apparently  has  not  suffered  modi- 
fication in  this  body  of  sayings. 

I.  We  are  not  dealing  here  with  words  attributed  to  Jesus,  but 
with  those  reputed  to  have  come  from  a  demon.  Their  significance 
for  the  present  study,  therefore,  lies  in  the  fact  that  they  exhibit  the 
Matthaean  eschatological  conception  by  the  addition  "before  the 
time."  He  beheves  in  a  future  for  demons,  in  which  they  will  suffer 
torment,  and  reports  the  demon  as  asking  for  release  from  torment 
until  that  aeon  of  torment  has  come.'' 

II.  The  method  of  Matthew  in  his  use  of  this  passage  from  docu- 
ment MK,  and  the  departures  of  the  MK  report  from  the  original 
form  in  document  M  §5,  by  which  the  element  "fire"  has  been  given 
so  large  a  place,  have  been  considered. ^  The  origin  of  the  last 
sentence  under  document  MK,  "For  every  one  shall  be  salted  with 
fire,"  was  suggested  in  the  study  of  this  problem  chapter  of  document 
MK.4 

'  See  pp.  67-78.  3  See  pp.  259-63. 

2  See  pp.  87,  88.  4  See  pp.  67-78. 


LIFE  AFTER  DEATH  265 

III.  It  was  not  possible  to  apply  any  external  test  to  this  passage, 
as  it  is  recorded  in  no  other  document.  In  the  light  of  the  whole 
paragraph  of  which  it  is  a  part,  it  seems  notably  clear  that  the  valley 
of  Hinnom  is  meant.  The  conjecture  was  made  that  "of  fire" 
originated  as  did  the  same  words  in  the  passage  under  II.' 

IV.  This  saying  is  one  part  of  the  addition  in  document  M  to  the 
report  of  the  Sermon  on  the  Mount.  =*  The  words  here  are  probably 
traceable  to  the  influence  of  the  phraseology  of  John  the  Baptist, 
document  G  §iB  end. 

V.  It  will  be  recalled  that  the  presence  of  the  word  "fire"  was  not 
brought  forward  among  the  considerations  advanced  against  regard- 
ing this  exposition  of  the  parable  of  the  Wheat  and  Tares  as  being 
from  Jesus.3 

VI.  That  this  exposition  was  traced  in  a  previous  study  to  some 
source  other  than  Jesus  was  not  determined  in  any  degree  by  the 
fact  that  it  speaks  of  an  eschatological  fate  in  terms  of  "fire."^ 

VII.  It  ought  to  be  observed  that  the  conception  in  this  passage 
from  the  Judgment  Scene  of  document  M  §  26^  is  precisely  that  set 
forth  by  the  Matthaean  addition  to  his  document  MK  in  passage  I 
above,  namely,  that  there  is  for  the  demons,  "  the  devil  and  his  angels," 
a  "torment"  in  the  form  of  "the  eternal  fire." 

Apparently  the  evidence  requires  that  it  be  held  that  Jesus  himself 
never  referred  to  "torment"  or  "fire"  as  the  form  of  future  fate  for 
the  unrighteous.  5  It  seems  worth  while  to  consider  whether  the 
fact  that  when  all  passages  using  the  w^ord  "  fire"  are  brought  together 
they  are  found  to  have  been  called  in  question  previously  on  grounds 
wholly  apart  from  the  presence  of  this  word  ought  to  be  taken  as  one 
more  attested  portion  of  a  cumulative  evidence  that  the  judgments 
already  formed  on  each  one  of  these  passages  are  correct. 

§5.     Hades  (aS?;?) 
The  word  "Hades"  is  credited  to  Jesus  three  times  in  the  Synoptic 
Gospels.     It  occurs  twice  in  document  P,  P  §§5,  53;    the  other  in- 
stance is  in  gospel  MT  16:18,  where  it  is  unsupported  by  document 

1  See  p.  262.  3  See  pp.  226-35. 

2  See  pp.  216-18.  4  See  pp.  235-45. 

5  There  is  yet  to  be  considered,  however,  the  parable  of  Lazarus  and  the  Rich 
Man,  on  which  see  pp.  294-98. 


266  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

]MK  which  Matthew  is  using  for  this  paragraph  of  his  gospel.  It  is 
not  important  to  determine,  in  this  connection/  the  source  of  the 
additions  to  document  MK  made  by  Matthew  in  16:17-19,  for  the 
phrase  he  there  uses,  "  the  gates  of  Hades,"  does  not  refer  to  Hades  as 
the  future  abode  of  the  righteous  or  unrighteous,  but  is  part  of  a 
mode  of  conveying  the  idea  of  violent  and  malignant  opposition: 

Gospel  MT  i6:i8 
And  I  also  say  unto  thee,  that  thou  art  Peter,  and  upon  this  rock  I  will  build  my  church;   and  the 
gates  of  Hades  shall  not  prevail  against  it. 

Similarly,  in  document  P  §  5  the  word  Hades  does  not  convey 
teaching  of  Jesus  about  the  future  state  of  mankind;  it  is  simply  a 
phrase  of  contrast : 

Document  P  §5 
And  thou,  Capernaum,  shalt  thou  be  exalted  unto  heaven  ?     thou  shall  be  brought  down  unto  Hades. 

Here  the  word  "heaven"  is  an  equivalent  for  the  uppermost  position; 
"Hades"  is  that  which  is  nethermost.  Capernaum  will  not  proudly 
exalt  herself  or  be  exalted;  she  will  be  laid  low,  will  be  brought  to  the 
dust. 

One  only  of  the  three  instances  of  Jesus'  use  of  "Hades"  exhibits 
the  term  with  a  meaning  which  demands  attention  in  a  study  of  Jesus' 
thought  as  to  the  future  of  mankind,  that  in 

Document  P  §53 
And  it  came  to  pass,  that  the  beggar  died,  and  that  he  was  carried  away  by  the  angels  into  Abraham's 
bosom;  and  the  rich  man  also  died,  and  was  buried,     And  in  Hades  he  lifted  up  his  eyes,  being  in  torments, 
and  seeth  Abraham  afar  off,  and  Lazarus  in  his  bosom. 

This  is  part  of  a  parable  which  is  so  important  as  to  demand  independ- 
ent complete  study.  It  contains  many  other  phases  of  thought  about 
the  future.^' 

§6.    Destruction 

Document  M  §13 
Enter  ye  in  by  the  narrow  gate:  for  wide  is  the  gate,  and  broad  is  the  way,  that  leadeth  to  destruction, 
and  many  be  they  that  enter  in  thereby.     For  narrow  is  the  gate,  and  straitened  the  way,  that  leadeth  unto 
life,  and  few  be  they  that  find  it. 

By  this  saying  Jesus  sets  in  contrast  two  fates  in  the  future,  fates 
determined  by  the  way  chosen  by  the  individual.  As  the  antithesis 
to  "life  (?a>»7),"  he  puts  forward  "destruction  (aTrwXeia)."  The 
latter  word  is  recorded  nowhere  else. 

In  one  or  two  passages  where  the  verb  form  (ctTroWvfiL)  is  attrib- 
uted to  Jesus,  the  content  of  the  thought  conveyed  is  such  that  there 
is  in  it  an  outlook  toward  the  future.     Such  is  the  case  in 

I  See  pp.  329-32.  '  See  pp.  294-98. 


LIFE  AFTER  DEATH  267 

Matthaean  P  §20 
And  be  not  afraid  of  them  which  kill  the  body,  but  are  not  able  to  kill  the  soul :   but  rather  fear  him 
which  is  able  to  destroy  (an-oAeVat)  both  soul  and  body  in  Gehenna. 

But,  as  has  been  seen,  the  more  original  form  of  the  saying,  as  in 
Lukan  P§2o,  is  without  the  word  "destroy,"  and  seems  to  have 
reference  not  to  the  fate  of  the  "soul"  in  the  future,  but  to  that  of 
the  body  in  the  present.' 

In  one  other  passage  it  may  be  held  that  the  intended  reference 
is  to  the  future  when  cnroWv/jLL  is  used.     This  is  in 

Gospel  MT  18:14 
_    _  Even  so  it  is  not  the  will  of  your  Father  which  is  in  heaven,  that  one  of  these  little  ones  should  perish 
(oTrdArjTai). 

But  this  is  an  application  of  the  parable  of  the  Lost  Sheep  which 
differs  much  from  that  found  in  document  P,  where  this  parable 
is  placed  in  what  is  apparently  its  more  original  historical  context. 
Both  parable  and  inference  from  parable  are  part  of  the  complex 
problem  presented  by  Matthew's  eighteenth  chapter.^  Both  seem  to 
have  been  added  by  another  hand  subsequent  to  the  framing  of  the 
gospel  by  the  evangelist  Matthew.  No  assured  inference  bearing 
upon  the  future  may  be  drawn,  therefore,  from  the  two  passages 
containing  airoWvfii;  but  the  thought  of  Jesus  in  the  "a-TrcoXeta"  of 
document  M  §13  seems  clear  and  strong. 

§7.    The  Soul  (■^vxv)  and  the  Sphiit  (pTveufxa) 

Among  the  several  passages  in  the  Synoptic  Gospels  in  which 
Jesus  is  credited  with  the  word  "soul"  or  "life,"  that  is,  "^vxv,  there 
is  one  only  in  which  the  word  is  so  used  that  it  has  undoubtedly 
a  future  reference.  This,  therefore,  is  the  only  passage  which  properly 
belongs  to  the  present  study: 

Matthaean  P  §20 
And  be  not  afraid  of  them  which  kill  the  body,  but  are  notable  to  kill  the  soul :   but  rather  fear  him 
which  is  able  to  destroy  both  soul  and  body  in  Gehenna. 

Even  this  single  use  of  "soul  (^/^i^x^)"  with  a  future  content  is  excluded, 
however,  by  the  evidence  that  its  appearance  here  is  the  result  of 
Matthaean  tendency,  the  original  thought  not  extending  into  the 
region  of  eschatological  fate.  What  Jesus  said  seems  more  accurately 
set  forth  by 

Lukan  P  §20 
Be  not  afraid  of  them  which  kill  the  body,  and  after  that  have  no  more  that  they  can  do.     But  I  will 
warn  you  whom  ye  shall   fear:      Fear  him,  which  after  he  hath  killed  hath  authority  to  cast  into 
Gehenna. 

I  See  pp.  257-59.  2  See  pp.  67-78. 


268  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

It  seems  fair  to  suggest  that,  since  no  other  passage  is  found  with  the 
word  "soul  {irvxvy  in  a  future  sense,  this  fact  ought  to  be  retroact- 
ive, that  is,  to  be  added  to  the  evidences  previously  advanced  that  in 
this  passage  the  Lukan  P  is  the  more  original,  and  that  the  Lukan  P 
refers  to  two  fates  for  the  body  in  the  present.' 

Though  this  is  the  only  passage  where  "soul  iirvxv)''  is  given  a 
definite  outlook  toward  the  future,  it  is  instructive  to  consider  briefly 
certain  passages  which  set  forth  with  clearness  the  essential  content  of 
the  word  for  Jesus. 

This  appears  in 

Document  P  §24 
Therefore  I  say  unto  you.  Be  not  anxious  for  your  life  {.^i>vxr|),  what  ye  shall  eat,  or  what  ye  shall  dr'vak; 
nor  yet  for  your  body,  what  ye  shaU  put  on.     Is  not  the  life  {<i'vxv)  more  than  the  food,  and  the  body 
than  the  raiment  ? 

Body  is  set  over  against  irvxri.  Necessary  to  the  body's  preservation 
is  something  to  put  on,  raiment.  Necessary  to  the  continuance  of  the 
ylrvxv  is  something  to  eat  and  to  drink,  food.  One  ought  not  to  be 
anxious  for  one's  yfrvxv,  that  is,  for  what  one  shall  eat  and  what  one 
shall  drink  to  support  the  irvxv,  nor  for  the  body,  whose  requirement, 
as  distinguished  from  the  irvxv,  is  raiment .  The  ^jrvxv  is  greater  than 
the  food  which  keeps  it  alive,  even  as  the  body  is  greater  than  the 
raiment  which  serves  to  protect  it.  But  to  say  this  much  is  not  to 
afiEirm  that  the  ^vxv  persists  when  food  and  drink  cease,  any  more  than 
does  the  body  when  exposed  to  the  rigors  of  chmate  without  covering. 
In  the  estimate  of  Jesus,"  far  more  valuable  than  any  other  posses- 
sion which  a  man  may  call  his  own  is  his  irvxv,  "for  what  doth  it 
profit  a  man,  to  gain  the  whole  world,  and  forfeit  his  ^vxv  ?  For 
what  should  a  man  give  in  exchange  for  his  ylrvxv  ?  "  It  is  the  center 
of  selfhood,  the  stronghold  of  personaHty,  the  very  will  of  the  man. 
There  is  a  certain  sense  in  which  it  is  a  something  not  yet  attained; 
and  to  its  complete  finding,  saving,  preserving  there  is  a  way  of  suc- 
cess and  a  way  of  failure.  To  hold  the  yfrvxv  as  one's  own  inalienable 
possession,  devoted  to  one's  own  selfish  ends,  is  to  fail  to  attain  to 
any  complete  realization  of  the  possibilities  of  the  yjrvxv-  It  is  to 
"lose"  the  yjrvxv,  to  "forfeit"  the  ^rvxv,  and  this  loss  or  forfeiting  of 
the  irvxv  is  for  any  man  nothing  other  than  to  "lose"  or  "forfeit" 
his  own  self.     It  is  only  as  the  yp-vxn  is  abandoned,  and  is  devoted  to 

'  See  pp.  257-59. 

2  Document  MK  8:34-37;   document  P  §44. 


LIFE  AFTER  DEATH  269 

a  goal  outside  selfish  interests,  that  it  attains  to  the  full  measure  of 
its  potentialities.  So  soon  as  it  ceases  to  be  cherished  as  a  right,  and 
is  freely  spent  as  another's  possession  held  in  trust  for  service,  it 
passes  into  the  actual  possession  of  the  trustee,  developed  and  fixed  by 
the  transforming  process  of  a  shift  of  center.  The  "^vxv,  viewed 
from  the  standpoint  of  its  potentiahty,  is  something  to  be  "won."' 

In  these  notable  sayings  of  Jesus  there  is  developed  that  suggestion 
which  is  conveyed  in  its  simplest  form  by  the  saying:  "  For  the  "^vxn 
is  more  than  the  food."  In  the  '^vxv  Jesus  beheved  there  was  resi- 
dent a  possibility  of  self-realization  which  could  be  made  actual  by  a 
certain  conduct  of  life  outlined  by  him.  He  did  not  himself  indicate, 
in  the  course  of  his  reference  to  the  "^vxn^  that  it  had  a  life  other  than 
that  of  the  present.  If  to  the  word  "^vxr]  there  is  to  be  given  a  content 
by  which  it  has  a  reference  to  the  future,  that  must  be  on  the  basis  of 
other  teachings  of  Jesus.  It  cannot  be  definitely  deduced  from  any 
of  his  sayings  about  the  ^vxv-  The  contribution  of  Jesus  to  the  con- 
ception of  the  i^vxv  lies  in  his  refusal  to  think  and  speak  of  man's 
'^vxv  as  something  static.  For  him  it  was  vitally  potent,  waiting 
only  the  touch  of  a  supreme  purpose  in  order  to  be  set  free,  yet  fear- 
fully liable  to  self-destruction  by  becoming  self- centered. 

The  only  instance  of  the  use  of  "  spirit  (Trvev/xa) "  by  Jesus  in  a 
way  to  indicate  that  the  irvevfia  has  a  future  is  recorded  by  Luke  in 
his  account  of  the  words  on  the  cross : 

Gospel  LK  23:46 
And  when  Jesus  had  cried  with  a  loud  voice,  he  said,  Father,  into  thy  hands  I  commend  my  spirit 
(TTveO/xa):   and  having  said  this  he  gave  up  the  ghost  (elen-vevo-ei'). 

Jesus  repeats  here  the  words  of  the  Psalmist  in  Ps.  31 : 5,  using  as  the 
title  of  address  "Father,"  instead  of  the  "O  Jehovah"  of  the  psahn 
wTiter.  For  the  author  of  Ps.  31,  the  words  "into  thine  hand  I 
commend  my  spirit"  meant,  as  the  context  shows,  the  committal  to 
Jehovah  of  the  safeguarding  of  the  suppliant  during  his  hfetime.  It 
had  no  reference  to  anything  beyond  death.  If  the  words  were 
actually  repeated  by  Jesus  on  the  cross,  their  apphcation  for  his  mind 
cannot  be  so  limited,  for  his  lifetime  was  now  at  its  close.  He  there- 
fore commends  himself  as  to  future  destiny  to  the  hands  of  his  Father. 
It  probably  cannot  ever  be  known  whether  Jesus  cried  out  loudly 
but  inarticulately  and  died  without  further  utterance,  as  reported 

1  Luke  21:18,  ig. 


270  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

by  document  MK — "And  Jesus  uttered  a  loud  voice  and  gave  up  the 
ghost,"  or  finished  his  earthly  career  as  John  records — "When  Jesus 
therefore  had  received  the  vinegar  he  said,  It  is  finished:  and  he 
bovi^ed  his  head  and  gave  up  his  spirit,"  or  died  with  the  commendation 
of  his  spirit  to  God  as  Luke  represents  in  the  above  passage. 

§8,     Life  and  Eternal  Life  (^<w^) 
Among  the  many  pregnant  sayings  of  Jesus  there  is  none  of  greater 
directness,  clearness,  force,  and  essential  accord  w^ith  the  body  of 
his  most  fundamental  teaching  than  that  one  which  forms  a  part  of 
the  Sermon  on  the  Mount  in 

Document  M  §13 
Enter  ye  in  by  the  narrow  gate:  for  wide  is  the  gate,  and  broad  is  the  way,  that  leadeth  to  destruc- 
tion, and  many  be  they  that  enter  in  thereby.     For  narrow  is  the  gate,  and  straitened  the  way,  that 
leadeth  lanto  life,  and  few  be  they  that  find  it. 

And  if  one  presses  the  inquiry  as  to  what  is  meant,  in  the  terms  of 
Jesus,  by  "life  (^(orj),"  the  answer  in  its  larger  aspects  is  ahready 
suggested  by  the  antithesis  which  Jesus  chose  to  employ  here,  namely, 
' '  destruction  (cnrdiketa) . ' ' 

It  would  seem  that  Jesus  did  not  conceive  of  "hfe  (^co??)  "  solely  as 
something  to  be  attained  and  entered  upon  in  an  age  separated  from 
the  present  and  experienced  under  different  conditions,  for  it  is 
recorded  of  him  that  on  one  occasion  he  used  this  term  as  reported  in 

Document  V  §23 
Take  heed,  and  keep  yourselves  from  all  covetousness:   for  a  man's  life  (^wt))  consisteth  not  in  the 
abundance  of  the  things  which  he  possesseth. 

Though  upon  another  occasion  the  questioner  of  Jesus,  by  the  form 
of  his  interrogation — "  Master,  what  shall  I  do  to  inherit  eternal  Hfe" — 
showed  that  his  mind  was  wholly  upon  the  future,  it  is  by  no  means 
certain  that  Jesus  gave  no  present  content  to  the  idea  of  the  desired 
"Hfe  {^(^v)"  when  he  repHed,  having  first  drawn  out  the  law  of  love 
to  God  and  neighbor,  "Thou  hast  answered  right:  this  do,  and  thou 
shalt  Hve  (^7^0-77), "' 

The  phrase  "to  enter  into  life"  occurs  in  two  passages  attributed 
to  Jesus,  namely,  one  in  gospel  MT,  and  one  in  document  MK.  That 
in  gospel  MT  is  not  supported  by  document  MK  which  Matthew  is 
using  in  that  paragraph,  thus: 

Gospel  MT  19:17                     Document  MK  10:18,  19  Gospel  LK  18:19,  20 

And   he  said  unto  him,    Why         And  Jesus  .said  unto  him,  Why  .\nd  Je.sus  said  unto  him.  Why 

askest   thou  me   concerning  that  callest   thou   me  good  ?    none   is  callest   thou   me  good  ?    none   is 

which  is  good?   One  there  is  who  good  save  one,  cw>«  God.     Thou  good,  save  one,  «'<■»  God.     Thou 

is  good:  but  if  thou  wouldest  enter  knowest  the  commandments.  knowest  the  commandments, 
into  life,  keep  the  commandments. 

I  Document  P  §10. 


LIFE  AFTER  DEATH  271 

The  use  of  "  enter  into  life,"  aside  from  the  above  Matthaean  addition, 
is  found  in  document  MK  9:43-47.  But,  as  has  been  determined 
by  a  preceding  comparative  study,'  the  original  form  of  these  sayings 
about  the  right  eye  and  the  right  hand  is  found  in  document  M  §5, 
from  which  the  phrase  "enter  into  life"  is  entirely  absent.  That  the 
phrase  occurs  nowhere  else,  except  in  the  above  Matthaean  addition 
to  document  MK,  may  fairly  be  taken  as  one  additional  minor  factor 
in  the  cumulative  evidence  that  the  document  M  §5  report  of  the 
sayings  about  eye  and  hand  is  the  more  original. 

Another  phrase  bearing  the  word  "life  (^(o^) "  was  used  on  several 
occasions  by  the  interrogators  of  Jesus,  namely,  "eternal  life."  To 
Jesus  himself  the  phrase  is  attributed  in  two  passages  only,  one  in 
document  MK,  one  in  document  M.  That  in  document  M  appears 
in  the  Judgment  Scene  portrayal  in  M  §26 :  "And  these  shall  go  away 
into  eternal  punishment:  but  the  righteous  into  eternal  hfe."  That 
in  document  MK  stands  as  the  conclusion  to  the  conversation  begun 
by  the  question  of  the  rich  young  ruler:  "Good  Master,  what  shall 
I  do  that  I  may  inherit  eternal  life  ?  The  words  of  Jesus  are :  "  There 
is  no  man  that  hath  left  house,  or  brethren,  or  sisters,  or  mother,  or 
father,  or  children,  or  lands  ....  but  he  shall  receive  a  hundred- 
fold now  in  this  time  ....  and  in  the  age  to  come  eternal  hfe." 
That  the  choice  of  the  phrase  "eternal  hfe"  in  this  statement  by 
Jesus  results  from  the  form  of  question  put  to  him  at  the  beginning  of 
the  conversation  seems  suggested  by  the  fact  that  in  the  main  course 
of  the  discussion  Jesus  employs  only  his  customary  designation  of 
present  and  absolute  blessedness,  that  is,  "to  enter  into  the  kingdom 
of  God."^  Since  the  above  document  M  instance  of  "eternal  life" 
is  part  of  a  paragraph  against  which  there  are  many  evidences, ^ 
and  since  Jesus  apparently  takes  the  phrase  in  document  MK  from 
his  questioner,  it  can  hardly  be  held  that  this  form  of  phraseology  is 
revelatory  of  the  mode  of  view  of  Jesus. 

To  summarize  the  above  results:  The  phrase  "to  enter  into  hfe" 
occurs  only  in  passages  which  are  shown,  by  the  comparison  of  docu- 
ment with  gospel  or  document  with  document,  to  be  modifications  of 
the  words  of  Jesus.  The  phrase  "  eternal  hfe  "  appears  in  one  passage 
where  its  use  by  Jesus  was  probably  prompted  by  the  form  of  question 

'  See  pp.  259-63.  2  Document  MK  10: 17-31. 

3  See  pp.  235-45. 


272  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

addressed  to  him.'  The  verb  "to  Hve  (^a&j) "  appears  in  one  say- 
ing which  also  was  the  result  of  a  similar  question  about  "eternal 
life."^  The  single,  unmodified  word  "hfe  (Cf*>^)"  occurs  in  two 
passages,  once  with  a  reference  solely  to  the  present,^  once  with  a 
clear  future,  and  possibly  also  present,  meaning.^  It  will  be  realized, 
therefore,  that,  as  a  term  to  cover  the  conception  of  future  destiny, 
the  word  had,  at  the  most,  an  inconsiderable  place  in  the  mode  of 
expression  of  Jesus. 

§9.    The  Eternal  Tabernacles 

Within  one  of  the  parables  there  is  imbedded  a  reference  of  the 
most  general  kind  to  the  future.  It  is  a  part  of  the  parable  of  the 
Unrighteous  Steward  recorded  in 

Document  P  §47 
And  I  say  unto  you,  Make  to  yourselves  friends  by  means  of  the  mammon  of  unrighteousness;  that 
when  it  shall  faU,  they  may  receive  you  into  the  eternal  tabernacles. 

The  particular  phrase  here  chosen  by  Jesus  to  cover  the  general  con- 
ception of  something  lying  beyond  the  present  was  suggested  appar- 
ently by  the  necessities  of  the  case.  For,  having  started  with  the  idea 
of  a  steward  seeking  some  procedure  by  which  he  might  retain  the 
favor  of  his  lord's  debtors,  especially  so  "that  they  might  receive  him 
into  their  houses,"  Jesus  naturally  set  forth  the  eternal  reality  which 
corresponds  to  this  human  hospitality  in  an  expression  of  similar  form. 
This  he  did  by  setting  over  against  "their  houses"  the  phrase  "the 
eternal  tabernacles,"  his  parallelism  standing  thus: 

"that  they  may  receive  me  into  their  houses" 

"that  they  may  receive  me  into  the  eternal  tabernacles." 

There  is  derivable  from  this  particular  phrase,  therefore,  nothing 
other  than  the  general  conception,  involved  in  many  other  sayings  of 
Jesus,  that  there  is  possible  a  future  of  indefinite  duration  for  man. 
Neither  its  place  nor  its  form  is  defined  in  this  passage. 

§10.     Paradise  and  Glory 

Among  the  sundry  references  to  the  future  credited  to  Jesus  in  the 
Synoptic  Gospels,  there  are  two  brief  sayings  which  deal  with  the 
future  of  Jesus  himself.     Each  of  them  brings  into  view  a  new  mode 

'  Document  MK  10:30.  3  Document  P  §23. 

»  Document  P  §10.  4  Document  M  §13. 


LIFE  AFTER  DEATH  273 

of  conceiving  his  life  beyond  his  earthly  career.  One  of  them  is  said 
to  have  been  spoken  on  the  cross: 

Today  shall  thou  be  with  me  in  Paradise  (gospel  LK  23:43). 
The  other  belongs  to  the  post-resurrection  period: 

Behoved  it  not  the  Christ  to  suflFer  these  things,  and  to  enter  into  his  glory 
(gospel  LK  24 :  26)  ? 

It  will  be  observed  that  both  sayings  are  in  passages  peculiar  to  the 
Lukan  passion  and  post-resurrection  history. 

Gospel  MT  27:44  Document  MK  15:32  Gospel  LK  23:39-43 

A  And  the  robbers  also  that  A  And  they  that  were  crucified  A  And  of  one  the  malefactors 
were  crucified  with  him  cast  upon      with  him  reproached  him.  which    were    hanged    railed   on 

him  the  same  reproach.  him,   saying,   Art   not   thou   the 

Christ?  save  thyself  and  us. 
B  But  the  other  answered,  and 
rebuking  him  said.  Dost  thou 
not  even  fear  God,  seeing  thou 
art  in  the  same  condemnation  ? 
And  we  indeed  jusdy;  for  we 
receive  the  due  reward  of  our 
deeds:  but  this  man  hath  done 
nothing  amiss.  And  he  said, 
Jesus,  remember  me  when  thou 
comest  in  thy  kingdom.  And  he 
said  unto  him,  Verily  I  say  unto 
thee.  To-day  shalt  thou  be  with 
,  with  me  in  Paradise. 

To  that  attitude  of  both  malefactors  reported  by  document  MK,  an 
attitude  consistent  with  the  trend  of  popular  feeling  at  that  hour,  the 
Lukan  report  takes  exception,  by  recording  that  it  was  quite  other- 
wise with  one  of  them.  He  credits  one  of  them  with  expressing  an 
estimate  of  Jesus  which  surely  was  held  by  very  few  men,  and  these 
few  were  among  those  of  finer  moral  and  religious  discernment.  In 
the  portion  B,  Luke  makes  record  of  more  than  one  particular  which 
creates  difficulty  to  the  historical  interpreter. 

Perhaps  most  prominent  among  these  is  the  request  of  the  male- 
factor: "Jesus,  remember  me  when  thou  comest  in  thy  kingdom." 
Such  a  request  presupposes  several  beliefs  of  a  most  fundamental 
nature:  (i)  It  involves  the  faith  that  Jesus  is  the  Christ.  (2)  By  its 
utterance  under  these  circumstances,  it  eliminates  the  supposition  of 
any  temporary  shadowing  of  that  faith  by  the  apparent  denial  of 
messiahship  involved  in  death  on  the  cross.  (3)  In  it  there  is  bound 
up  the  belief  that  Jesus  was  to  come  again,  at  which  time,  and  then 
alone,  he  could  be  truly  said  to  come  "in  his  kingdom"  or  "into 
his  kingdom."  Stated  otherwise,  within  this  short  sentence  there  is 
involved  a  complete  messianic  programme  (i)  of  a  kind  unknown 


274  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

before  Jesus,  (2)  not  outlined  in  public  by  him  even  though  the  records 
be  taken  as  they  stand,  but  spoken,  if  at  all,  only  to  his  own  circle  of 
disciples,  (3)  not  apprehended,  even  if  spoken,  by  those  disciples  dur- 
ing his  lifetime  with  any  such  clearness  as  is  credited  to  this  man  who 
during  the  days  in  which  Jesus  is  reputed  to  have  revealed  his  coming 
again  had  languished  in  prison  beyond  the  reach  of  Jesus'  voice, 
(4)  not  spoken  even  to  them  if  the  evidence  has  been  correctly  inter- 
preted in  preceding  studies. 

Though  it  be  assumed  that  Jesus  taught  his  second  coming,  it  is 
to  be  held  that  none  of  his  disciples  saw  in  his  death  anything  other 
than  the  absolute  denial  of  his  messianic  worth,  and  that,  therefore, 
this  malefactor  stood  alone  among  men  in  regarding,  in  this  dread 
hour,  the  death  of  Jesus  as  a  stage  in  the  movement  toward  his  king- 
dom. In  other  words,  one  of  the  robbers  (i)  thoroughly  knew  the 
supreme  moral  blamelessness  of  Jesus — ''this  man  hath  done  nothing 
amiss,"  (2)  had  a  full  knowledge  of  reputed  words  (thirteenth  chapter 
of  document  ]MK)  spoken  to  the  Twelve  or  perhaps  to  four  only  of 
the  disciples  (MK  13:3),  and  (3)  had  so  estimated  the  significance 
of  Jesus'  life,  so  interpreted  the  bearings  of  his  words,  so  harmonized 
new  and  stubborn  facts  with  inherited  expectations,  so  unified  the 
past,  present,  and  future  of  the  career  of  Jesus,  and  so  overreached 
the  most  intimate  disciples  in  outlook  and  insight,  that  to  him  the 
crucifixion  of  the  Christ  was  a  mere  incident  in  his  progress  toward 
the  sure  goal  of  his  imminent  kingdom,  participation  in  which  he 
desired  and  requested  in  that  hour  when  all  others  saw  naught  but 
the  inglorious  close  to  either  an  infamous  or  a  disappointing  career. 
Surely  it  is  not  arbitrary  to  conclude  that  such  a  request  from  such 
a  one  in  such  an  hour  addressed  to  a  Christ  apparently  so  inglorious 
is  historically  and  psychologically  highly  improbable,  is  from  every 
standpoint  anachronistic  in  the  last  degree. 

In  support  of  the  contention  that  such  a  request  would  place  the 
malefactor  in  a  class  by  himself,  as  the  single  individual  who  retained 
faith  in  Jesus  as  the  Christ  and  clearly  foresaw  and  looked  forward 
to  the  kingdom  of  power  which  should  emerge  from  the  present  obscur- 
ation, no  better  evidence  can  be  adduced  than  that  body  of  tradition 
as  to  the  apologetic  activity  of  Jesus  in  the  post-resurrection  period 
of  which  the  second  saying,  "Behoved  it  not  the  Christ  to  suffer 


LIFE  AFTER  DEATH  275 

these  things,  and  to  enter  into  his  glory?,"  forms  the  central  idea. 
It  is  the  synoptic  representation  that  hope  and  faith  in  Jesus  went  out 
for  his  disciples  with  his  death.  That  dire  event  shook  the  founda- 
tions of  the  faith  that  he  was  the  Christ ;  it  dissipated  the  hope  that 
he  was  the  one  set  for  the  redemption  of  Israel.  The  remnant  of 
valuation  lay  in  a  backward  look — "we  hoped  that  it  was  he  which 
should  redeem  Israel."  It  ought  to  be  added  that  the  apologetic 
vindication  of  Jesus'  death  by  the  Twelve  from  Old  Testament  Scrip- 
ture followed  upon  the  fundamental  conviction  that  he  had  risen 
from  the  dead;  while  for  the  malefactor  there  was  no  such  removal 
of  the  sting  of  Jesus'  death,  by  which  removal  alone  he  could  estimate 
rightly  the  apparent  stigma  of  crucifixion. 

If  these  considerations  seem  vaHd,  it  will  be  concluded  that  the 
single  instance  of  reference  by  Jesus  to  "Paradise"  as  a  place  of 
abode  for  the  righteous  dead  ought  not  to  be  regarded  as  other  than  a 
later  addition  to  the  record  taken  by  Luke  from  document  MK.  The 
second  passage,  "  Behoved  it  not  the  Christ  to  suffer  these  things,  and 
to  enter  into  his  glory  ?,"  is  an  integral  part  of  the  Lukan  record  of  the 
post-resurrection  apologetic  activity  of  Jesus.  It  cannot  be  con- 
sidered adequately  without  the  complete  study  of  the  nature  of  that 
activity  as  a  whole,  and  the  examination  of  the  attitude  of  Jesus 
throughout  his  ministry  toward  the  forecasts  of  the  Old  Testament. 
These  studies  require  and  receive  independent  attention  at  a  subse- 
quent point  in  the  present  work.' 

§11.     Heaven 

In  the  usage  of  Jesus,  one  of  the  senses  in  which  he  employed 
"heaven"  was  as  the  counterpart  of  the  earth,  heaven  and  earth  con- 
stituting the  natural  universe.  Such  is  the  apparent  meaning  in  the 
following  sayings : 

Document  P  §51  Document  M  §3 

But  it  is  easier  for  heaven  and  earth  to  pass  away,  Till  heaven  and  earth  pass  away,  one  jot  or  one 

than  for  one  tittle  of  the  law  to  fall.  tittle  shall  in  no  wise  pass  away  from  the  law,  till 

iill  things  be  accomplished. 

Document  MK  13:31 
Heaven  and  earth  shall  pass  away:  but  my  words  shall  not  pass  away. 

Heaven  stood  for  Jesus  as  the  upper  position  in  the  whole,  while 
earth  was  the  nether.  Hence,  when  a  vivid  antithesis  was  desired  for 
the  nethermost  regions,  the  word  "heaven"  was  chosen: 

I  See  pp.  342-52. 


276  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

Document  P  §5 
And  thou,  Capernaum,  shalt  ihou  be  exalted  unto  heaven  ?   thou  shalt  be  brought  down  unto  Hades. 

Over  both  parts  of  this  twofold  universe  of  nature,  Jesus  conceived 
God  to  dominate : 

Document  P  §8 
I  thank  thee,  O  Father,  Lord  of  heaven  and  earth. 

Jesus  teaches  that  God  is  lord  of  heaven  and  earth,  that  is,  rules  as 
master  of  all  the  universe,  not  only  by  direct  assertion  as  above,  but 
by  his  figurative  conception  of  both  parts  as  under  his  service: 

Document  M  §6 
Swear  not  at  all;   neither  by  the  heaven,  for  it  is  the  throne  of  God;   nor  by  the  earth,  for  it  is  the 
footstool  of  his  feet. 

Document  M  §27 
And  he  that  sweareth  by  the  heaven,  sweareth  by  the  throne  of  God,  and  by  him  that  sitteth  thereon 

As  opposed  to  the  earth,  which  is  the  home  of  man,  Jesus  talks 
of  the  heaven  as  the  natural  sphere  of  the  birds : 

Document  P  §2 
The  foxes  have  holes,  and  the  birds  of  the  heaven  have  nests. 

Matthaz.^n  P  §24 
Behold  the  birds  of  the  heaven,  that  they  sow  not,  neither  do  they  reap,  nor  gather  into  barns. 

Document  MK  §23  Document  P  §3  7 

When  it  is  sown,  it  groweth  up,  and  becometh  And  it  grew,  and  became  a  tree;   and  the  birds 

greater  than  ail  the  herbs  and  putteth  out  great        of  the  heaven  lodged  m  the  branches  thereof, 
branches;    so  that  the  birds  of  the  heaven  can 
lodge  under  the  shadow  thereof. 

Upon  the  face  of  the  heaven  men  look  for  the  forecasts  of  the 
weather : 

MaTTHAEAN    P  §33  LUKAN    P  §33 

When  it  is  evening,  ye  sav,  //  will  he  fair  weather:  When  ye  see  a  cloud  rising  in  the  west,  straight- 

for  the  heaven  is  red.  And  in  the  morning,  //  will  way  ye  say.  There  cometh  a  shower;  and  so  it 
be  foul  weather  to-day:  for  the  heaven  is  red  and  cometh  to  pass.  And  when  ye  see  a  south  wind 
lowring.  Ye  know  how  to  discern  the  face  of  the  blowing,  ye  say.  There  will  be  a  scorching  heat; 
heaven;  but  ye  cannot  dwern  the  signs  of  the  times.        and  it  cometh  to  pass.     Ye  hypocrites,  ye  know 

how  to  interpret  the  face  of  the  earth  and  the  hea- 
ven; but  how  is  it  that  ye  know  not  how  to  inter- 
pret this  time  ? 

But  the  heaven  is  more  than  an  indicator  of  the  meteorological  con- 
ditions which  may  be  expected.  From  it  Hghtning  shoots  forth,  and 
rain  pours  down.  Across  its  face  the  flash  travels;  when  it  is  shut 
up  there  is  drought : 

Document  P  §60 
As  the  lightning,  when  it  lighteneth  out  of  the  one  part  under  the  heaven,  shineth  unto  the  other  part 
under  heaven;  so  sliall  the  Son  of  man  be  in  his  day. 

Document  P  §7 
I  beheld  Satan  fallen,  as  lightning  from  heaven. 

Document  G  §6B 
There  were  many  widows  in  Israel  in  the  days  of  Elijah,  when  the  heaven  was  shut  up  three  years  and 
six  months,  when  there  came  a  great  famine  over  all  the  land. 


LIFE  AFTER  DEATH  277 

Following  the  tradition  of  the  sacred  Scriptures,  Jesus  cites  the  story 
of  the  occasion  upon  which  the  heaven  gave  forth  the  very  opposite 
of  beneticent  water : 

Document  P  §60 
In  the  day  that  Lot  went  out  from  Sodom  it  rained  fire  and  brimstone  from  heaven,  and  destroyed 
them  all. 

Following  that  usage  of  his  people  which  originated  in  the  desire 
to  avoid  the  pronunciation  of  the  divine  name,  Jesus  now  and  then 
places  "heaven"  where  Jehovah  or  God  would  be  more  precise. 
Thus  he  represents  the  prodigal  son  as  resolving  to  say,  and  later  as 
saving : 

Document  P§46D 
Father,  I  have  sinned  against  heaven,  and  in  thy  sight. 

Similarly,  the  exact  meaning  and  the  more  direct  antithesis  would  be 
secured  were  "God"  substituted  for  "heaven"  in  the  following: 

Document  MK  11:30 
The  baptism  of  John,  was  it  from  heaven,  or  from  men?   answer  me. 

No  doubt  the  choice  of  "heaven"  as  the  substitute  for  the  sacred 
name  by  the  Jews  had  its  basis  in  some  conception  by  which  God 
was  given  a  localization  in  the  upper  regions.  Probably  out  of  this 
conception  grew  the  custom  of  prayer  with  the  face  turned  upward, 
an  established  attitude  to  which  Jesus  gives  passing  recognition  when 
he  says  of  the  publican: 

Document  P  §62 
But  the  publican,  standing  afar  off,  would  not  lift  up  so  much  as  his  eyes  unto  heaven,  but  smote  his 
breast. 

When  there  is  set  over  against  these  numerous  and  varied  uses  of 
"heaven,"  as  the  complement  to  the  earth  in  a  universal  whole,  those 
passages  which  employ  the  term  in  another  sense,  the  sense  of  supra- 
mundane  with  a  meaning  other  than  simply  above  the  earth,  the 
sparseness  of  the  latter  references  is  made  manifest  and  striking. 
Among  them  are  one  or  two  which  represent  heaven  as  the  abiding- 
place  of  angels : 

Document  MK  12:25 
For  when  they  shall  rise  from  the  dead,  they  neither  marry,  nor  are  given  in  marriage;   but  are  as 
angels  in  heaven. 

Document  MK  13:32 
But  of  that  day  or  that  hour  knoweth  no  one,  not  even  the  angels  in  heaven,  neither  the  Son,  but  the 
Father. 

Of  an  altogether  exceptional  content  is  the  suggestion  conveyed  by 
the  word  in  one  of  the  phrases  which  Matthew  records  as  a  part  of  the 
prayer  which  Jesus  taught  his  disciples: 

Matthaean   P  §13 
Thy  will  be  done,  as  in  heaven,  so  on  earth. 


278  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

Such  a  request  is  based  on  the  conception  that  within  heaven  there 
are  resident  vohtional  beings  Hving  under  the  dominance  of  the  will 
of  God  as  Lord.  The  sayings  which  speak  of  "angels  in  heaven" 
provide  the  mind  with  a  certain  definite  body  of  wiUing  subjects  of 
God  in  the  supramundane  world.  But  it  may  hardly  be  held  that, 
even  with  the  union  of  ideas  thus  effected  by  the  conjunction  of  these 
three  passages  of  exceptional  content,  there  emerges  any  committal 
of  Jesus  to  an  elaborate  and  articulated  other- world  view.' 

When,  however,  one  passes  from  the  mention  of  subjects  or  sen-- 
ants  in  that  "heaven"  where  the  will  of  God  is  done  to  those  refer- 
ences which  relate  to  him  whose  will  is  there  supreme,  these  are  so 
frequent  that  there  can  be  apparently  no  mistaking  the  intention  of 
Jesus  to  make  " heaven"  the  essential  center  of  God's  influence.  The 
mode  of  designation  for  God  most  frequently  upon  the  lips  of  Jesus 
is  "Father,"  and  this  is  united  with  the  phrase  "which  is  in  heaven" 
in  the  combinations  "your  Father  which  is  in  heaven,"  "my  Father 
which  is  in  heaven,"  "our  Father  which  is  in  heaven."  The  Synop- 
tic Gospels  contain  fifteen  instances  of  such  locating  of  God  in 
"  heaven"  by  Jesus.  Moreover,  the  related  word  "heavenly  (ovpdmo^) " 
is  employed  by  Jesus  seven  times,  always  in  the  phrase  "heavenly 
Father."  To  the  support  of  the  view  that  Jesus  thought  of  God  as 
the  Father  in  "heaven,"  twenty-two  passages  may,  therefore,  be 
brought  forward. 

Upon  an  examination  of  these  twenty-two  passages,  one  is  imme- 
diately impressed  by  the  fact  that  with  two  exceptions  they  are  re- 
corded only  in  the  Matthaean  gospel. '  This  suggests  the  inquiry 
whether  this  form  of  phrasing  may  not  be  another  of  those  character- 
istic modes  of  thought  which  have  been  stamped  upon  the  Gospel  of 
Matthew  by  that  circle  which  formed  the  medium  of  transmission 
for  this  particular  Hne  of  tradition.  Obviously,  such  an  inquiry 
must  make,  as  its  first  stage  of  investigation,  an  exhibit  of  these  ]\Iat- 
thaean  sayings  in  parallelism  with  those  of  like  general  content  from 
the  other  Synoptists. 

I  Consideration  ought  to  be  given  also  to  the  fact  that  the  petition,  "Thy  will  be 
done,  as  in  heaven,  so  on  earth,"  is  not  reported  by  the  Lukan  P  §13  as  an  original 
part  of  the  prayer. 

»  Passages  which  use  "Father  in  heaven"  are  Matt.  5:16,  45;  6:1,  q;  7:11,  21; 
10:32,  33;  12:50;  16:17;  18:10,  14,  19;  MK  11:25;  Luke  11:13.  Those  which 
contain  "heavenly  Father"  are  Matt.  5:48;  6:14,26,32;   15:13;   18:35;   23:9. 


LIFE  AFTER  DEATH 


279 


Document  M  §8 
Love  your  enemies,  and  pray  for  them  that  perse- 
cute you;  that  ye  may  be  sons  of  your  Father  which 
is  in  heaven:  for  he  maketh  his  sun  to  rise  on  the 
evil  and  the  good,  and  sendeth  rain  on  the  just  and 
the  unjust. 

Document  M  §8 
Ye  therefore  shall  be  perfect,  as  your  heavenly 
Father  is  perfect. 


Matthaean  P  §13 
this    manner    therefore    pray    ye: 


After 
Father  vifhich  art  in  heaven 


Document  G  §12 

But  love  your  enemies,  and  do  litem  good,  and 

lend,  never  despairing;    and  your  reward  shall  be 

great,  and  ye  shall  be  sons  of  the  Most  High:   for 

he  is  kind  toward  the  unthankful  and  evil. 

Document  G  §12 
Be  ye  merciful,  even  as  your  Father  is  merciful. 

LUKAN  P  §13 
When  ye  pray,  say,  Father. 


Matthaean  P  §24 
Behold  the  birds  of  the  heaven,  that  they  sow  not, 
neither  do  they  reap,  nor  gather  into  barns;    and 
your  heavenly  Father  feedeth  them. 

Matthaean  P  §24 
For  all  these  things  do  the  Gentiles  seek;    for 
your  heavenly  Father  knoweth  that  ye  have  need 
of  all  these  things. 

Document  M  §14 

Not  every  one  that  saith  unto  me.  Lord,  Lord, 

shall  enter  into  the  kingdom  of  heaven;    but  he 

that  doeth  the  will  of  my  Father  which  is  in  heaven. 


LuKAN  P  §24 
Consider  the  ravens,  that  they  sow  not,  neither 
reap;  which  have  no  storechamber  nor  bam;   and 
God  feedeth  them. 

LuKAN  P  §24 
For  all  these  things  do  the  nations  of  the  world 
seek  after:    but  your  Father  knoweth  that  ye  have 
need  of  these  things. 

Document  G§i6 
And  why  call  ye  me.  Lord,  Lord,  and  do  not  the 
things  which  I  say  ? 


Gospel  MT  12:30 
For  whosoever  shall  do  the  will  of  my  Father 
which  is  in  heaven,  he  is  my  brother,  and  sister,  and 
mother. 

Gospel  MT  6:14,  is 

For  if   ye   forgive   men   their   trespasses,    your 

heavenly  Father  will  also  forgive  you.     But  if  ye 

forgive  not  men  their  trespasses,  neither  will  your 

Father  forgive  your  trespasses. 

Matthaean  P  §20 

Every  one  therefore  who  shall  confess  me  before 
men,  him  will  I  also  confess  before  my  Father  which 
is  in  heaven. 

But  whosoever  shall  deny  me  before  men,  him 
will  I  also  deny  before  my  Father  which  is  in 
heaven. 

Matthaean  P§is 
Or  what  man  is  there  of  you,  who,  if  his  son 
shall  ask  him  for  a  loaf,  will  give  him  a  stone;  or 
if  he  shall  ask  for  a  fish,  will  give  him  a  serpent  ? 
If  ye  then,  being  evil,  know  how  to  give  good  gifts 
unto  your  children,  how  much  more  shall  your 
Father  which  is  in  heaven  give  good  things  to  them 
that  ask  him  ? 


Document  MK  3:3s 
For  whosoever  shall  do  the  will  of  God,  the  same 
is  my  brother,  and  sister,  and  mother. 


Document  MK  11:25 

And  whensoever  ye  stand  praying,  forgive,  if  ye 

have  aught  against  any  one;  that  your  Father  also 

which  is  in  heaven  may  forgive  you  your  trespasses. 


LuKAN  P  §20 

Every  one  who  shall  confess  me  before  men,  him 
shall  the  Son  of  man  also  confess  before  the  angels 
of  God. 

But  he  that  denieth  me  in  the  presence  of  men, 
shall  be  denied  in  the  presence  of  the  angels  of  God. 


LUKAN    P§15 

And  of  which  of  you  that  is  a  father  shall  his  son 
ask  a  loaf,  and  he  give  him  a  stone  ?  or  a  fish,  and 
he  for  a  fish  give  him  a  serpent  ?  Or  i)  he  shall 
ask  an  egg,  will  he  give  him  a  scorpion?  If  ye 
then,  being  evil,  know  how  to  give  good  gifts  unto 
your  children,  how  much  more  shall  your  heavenly 
Father  give  the  Holy  Spirit  to  them  that  ask  him  ? 


By  the  above  eleven'  passages  from  Matthew,  there  are  cited  all 
instances  of  the  occurrence  of  "heaven"  or  "heavenly"  used  with 
Father,  in  that  gospel,  for  which  there  are  any  parallels  in  the  other 
Synoptics,  that  is,  any  possibihty  of  test  by  comparison.  It  may  be 
seen,  also,  that  the  only  two  instances  of  such  usage  outside  of  Mat- 
thew, namely,  document  MK  11:25  ^^^  Lukan  P§i5,  are  brought 
under  view  above  because  they  form  parallels  to  Matthaean  passages. 

I  Two  instances  under  Matthaean  P  §20. 


28o  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

Thus  by  a  study  of  the  above  citations,  the  usage  of  the  Synoptists 
will  be  covered,  except  for  those  instances  where  there  is  no  other 
record  than  that  of  Matthew.  Of  the  latter  there  are  nine  cases,' 
which  will  be  considered  subsequently.  For  the  present,  attention 
may  be  directed  to  those  where  the  check  may  be  made  directly  by 
another  account. 

It  will  be  observed  that,  in  the  first  seven  of  the  above  citations 
from  ^Matthew,  the  reading  with  "heaven"  or  "heavenly"  has  no 
support  in  the  synoptic  parallel,  the  other  gospel  having  instead 
simply  "Father,"  or  "God,"  or  "Most  High."  It  would  involve 
too  considerable  a  digression  to  determine  the  relative  worth  of  these 
parallels  in  each  case  on  other  grounds  than  simply  the  inclusion  or 
omission  of  the  phrase  under  study.  Judgment  may  be  formed 
without  extended  discussion;  it  must  suffice  to  record  the  significant 
fact  of  the  difference  in  this  respect.  The  first  instance  where  the 
parallel  to  Matthew  agrees  in  recording  "which  is  in  heaven"  is  that 
of  gospel  MT  6:14,  i5=document  MK  11:25,  the  only  case  of  the 
occurrence  of  the  phrase  in  Mark.  And  examination  of  the  verse  in 
its  document  MK  context  seems  to  indicate  that  it  is  largely  inappro- 
priate at  that  point,  for  the  natural  aim  of  Jesus  on  that  occasion  was 
simply  to  answer  the  interrogation  of  his  disciples  by  emphasis  upon 
faith  and  prayer  as  effective  forces.  Had  Jesus  then  added  the 
thought  in  document  MK  11 :  25,  he  would  thereby  have  passed  from 
his  subject;  the  remark  about  forgiveness  would  have  proved  a 
somewhat  confusing  conclusion  to  his  inspiring  teaching  of  that 
hour.  The  explanation  of  the  inclusion  here  of  MK  11 125  at  some 
time  in  the  history  of  document  MK  seems  suggested  naturally; 
the  reference  to  prayer  in  MK  11:24  formed  the  one  attracting  point 
in  document  MK  for  any  isolated,  subsequently  known  sayings  on 
that  subject.  In  the  absence  of  testimony  from  the  evangehst  Luke 
as  to  the  content  of  the  document  MK  at  this  point  in  the  copy  used 
by  him,  it  cannot  be  known  whether  this  verse  had  come  into  docu- 
ment MK  before  the  time  of  the  production  of  the  Lukan  exemplar. 
If  one  will  regard  MK  11 :  25  as  a  saying  of  Jesus  which  had  an  inde- 
pendent currency  for  a  time,  and  was  taken  into  document  ^NIK  only 
after  much  oral  transmission,  it  seems  reasonable  to  explain  its  phrase 

'MaU.  5:16;   6:1;    15:13;    16:17;    18:10,14,19,35;   23:9. 


LIFE  AFTER  DEATH  281 

"which  is  in  heaven"  as  the  product  of  its  repetition  in  circles  which 
brought  about  the  hke  addition  to  so  many  sayings  in  gospel  MT. 

There  is  some  evidence  in  support  of  the  conjecture  that  the 
appearance  of  this  phrase  "which  is  in  heaven"  in  this  single  instance 
in  document  MK  may  be  due  to  textual  assimilation  to  the  Gospel 
of  Matthew.  There  is  a  mass  of  manuscript  evidence  which  favors 
the  inclusion  in  the  Greek  text  of  Mark  11 :26,  the  parallel  of  gospel 
MT  6:15.  This  means  that  document  MK  11:25  was  taken  by  its 
early  interpreters  to  be  the  parallel  of  gospel  MT  6:14.  In  the 
addition  of  gospel  MT  6:15  to  document  MK  11 125  there  may  have 
been  further  assimilation  of  the  two  gospels  by  the  addition  from 
gospel  MT  6:14  to  document  MK  11:25  oi  the  Matthaean  phrase 
"  which  is  in  heaven."  In  that  case,  document  MK  11:25,  ^^  received 
by  the  evangehst  Matthew  and  transferred  by  him  to  his  collection 
of  sayings  on  prayer,  from  all  documents,  in  the  Sermon  on  the  Mount, 
did  not  contain  the  words,  "which  is  in  heaven,"  these  being  added 
at  some  time  under  Matthaean  influence,  that  is,  either  by  the  evangel- 
ist or  subsequently. 

When  one  passes  to  a  comparison  of  Matthaean  P  §  20  above  with 
Lukan  P  §  20,  it  is  found  that  the  Lukan  form  records  the  conclusion 
of  the  sayings  in  phraseology  different  from  that  of  the  Matthaean. 
Elsewhere  it  has  been  suggested  that  of  the  two  forms  the  Matthaean 
is  the  more  original,  the  Lukan  being  one  stage  of  an  evolution  by 
which  the  saying  later  took  the  cast  now  exhibited  in  document 
MK  8 :  38,  and  yet  later  the  form  shown  in  gospel  MT  16:27.'  Among 
the  forms  in  which  the  saying  has  come  down,  the  Matthaean  P  §20 
is,  therefore,  the  oldest  and  most  nearly  original.  On  the  basis  of 
results  reached  above  in  other  passages,  shall  the  critical  process  be 
advanced  yet  another  stage,  and  the  conjecture  made  that,  as  spoken 
by  Jesus,  these  sayings  closed  with  the  word  "Father"  of  Matthaean 

P§20? 

In  the  teaching  recorded  in  the  final  passage  above,  document 
P  §15,  there  is  brought  under  review  the  only  instance  of  the  attach- 
ment of  "heaven"  or  "heavenly"  to  " Father"  in  the  gospel  by  Luke. 
This  single  Lukan  case  has  hkewise  the  distinctive  feature  of  standing 
in  a  form  in  the  Greek  unHke  any  other  in  the  Synoptics.  The 
phrases  elsewhere  than  here  are  quite  uniform  in  construction: 

I  See  pp.  79-81. 


282  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

6  TTaTTjp   ifxtov    6  iv    Tots  oupavois:  Matt.  7:11;  MK  11:25. 

Tov\aTp6<i  v/J-wv  Tov  iv  ovpavoLs:  Matt.  5:45. 

T(S*7raT pi     vfJLUiv  Tw  iv     rots    ovpavoX<;:  Matt.  6: 1. 

Tov  iraripa  vfJLUiv  Tov  iv     tois    ovpavots:  Matt.  5:16. 

6  irarrjp      /xov     6  iv     toZ<;    ovpavoi^:  Alatt.  16:17. 

Tov  Trarpo?    fxov   tov  iv     rots   oiipavots:  iSIatt.  7  :  21 ;  10:  32,  33. 

Tov  TiaTp6<i   fiov    TOV  iv  ovpavo'L<;:  ]\Iatt.  12  :  5o;i8: 14, 19;  18: 10. 

Trdrep    -qfiQjv  o  iv     rots   ovpavo'l<;:  Alatt.  6:9. 

6  iraTrjp    vfxuiv  6  ovpavto?:  Matt.  5 : 48 ;  6 :  14,  26,  32. 

vp.wv      6  TraTTjp  6  ot'pavtos:  Matt.  23:9. 

6  Trarr/p     [xov     6  ovpavtos:  Matt.  15:13;  18:35. 

But  in  the  Lukan  passage  it  reads  thus: 

6   iraTTjp   [6]^  €^      ovpavov      Scio-et  Trvev/xa   aytov. 

It  ought  therefore  to  be  translated:  "How  much  more  shall  the 
heavenly  Father  give  the  Holy  Spirit  to  them  that  ask  him."  If  the 
second  article  be  omitted,  as  in  Sinaiticus, it  should  be  read:  "How 
much  more  shall  the  Father  give  the  Holy  Spirit  out  of  heaven  to 
them  that  ask  him."  But  as  the  omission  is  an  easy  oversight,  it 
may  be  concluded,  perhaps,  that  the  intended  phrase  is  "the  heavenly 
Father."  The  quahfication  of  "Father"  by  e|  ovpavov  in  this 
passage  apparently  has  its  basis  in  the  desire  to  use  phrasing  which 
should  distinguish  the  "Father"  meant  in  the  latter  part  of  the  say- 
ing from  the  natural  father.  It  seems  to  be  the  purpose  of  Jesus  to 
find  in  the  conduct  of  a  natural  father  toward  his  son  the  guarantee 
of  the  kindly  disposition  of  his  Father,  the  Father  of  mankind,  toward 
all  men.  Since  it  is  a  setting  of  father  beside  Father,  it  may  be  that, 
in  referring  to  God  as  Father  at  this  time,  Jesus  intended  the  distinc- 
tion suggested  by  the  phrase,  e|  ovpavov.  If  so,  this  forms  the  single 
case  in  the  above  thirteen  passages  where  "heaven"  or  "heavenly" 
is  assuredly  attributable  to  Jesus  as  a  part  of  his  designation  of  God. 
And  here  he  does  it  not  in  the  fixed  formulae  of  the  Matthaean  tradi- 
tion, but  by  e'f  ovpavov.  But,  at  the  best,  it  will  be  felt  that  e| 
ovpavov  is  an  exceedingly  difficult  phrase  to  interpret  as  meaning 
that  the  Father  resides  in  heaven. 

Attention  may  now  be  directed  to  the  nine  passages  where  Matthew 
cannot  be  checked  by  a  parallel.     Naturally  in  these  passages,  be- 

I  This  6  is  omitted  bv  Codex  Sinaiticus  and  some  other  MSS. 


LIFE  AFTER  DEATH  283 

cause  of  the  absence  of  parallels,  there  can  be  no  conclusive  evidence 
adduced  as  to  the  source  of  the  phrase.  At  the  most,  one  must  rest 
satisfied  with  reasonable  conjecture  as  to  probabilities  in  these 
passages.     Prominent  among  these  is 

Document  M  §27 
But  be  not  ye  called  Rabbi:  for  one  is  your  teacher,  and  all  ye  are  brethren.     And  call  no  man 
your  father  on  the  earth:  for  one  is  your  Father,  the  heavenly  (o  ovpavios).     Neither  be  ye  called  mas- 
ters: for  one  is  your  master,  the  Christ. 

It  will  probably  be  concluded  from  any  careful  study  of  the  reputed 
references  of  Jesus  to  himself  as  the  Christ  that  it  is  unlikely  that 
Jesus  here  said  "the  Christ."  It  is  believed,  on  the  basis  of  such 
study,  that  he  went  no  farther  than  the  assertion,  "for  one  is  your 
master."  Similarly,  it  may  be  urged,  on  the  ground  of  results  already 
attained,  that  he  did  not  here  add  "the  heavenly,"  but  said  simply, 
"for  one  is  your  Father."  His  three  successive  assertions  probably 
were : 

"one  is  your  teacher" 

"one  is  your  Father" 

"one  is  your  master" 
and  it  is  seemingly  not  his  intention  that  any  of  them  be  applied  to 
himself.  He  is  directing  the  mind  of  his  disciples  to  the  fact  that 
they  and  he  are  the  associated  servants  of  the  one  God  in  a  ministry 
of  service  to  men,  and  that  for  them  as  for  himself  there  is  one  law 
of  attainment  to  the  dignity  involved  in  the  religious  titles,  "teacher," 
"father,"  "master": 

But  be  not  ye  called  Rabbi  ....  but  he  that  is  greatest  among  you  shall 
be  your  servant.  And  whosoever  shall  exalt  himself  shall  be  humbled;  and 
whosoever  shall  humble  himself  shall  be  exalted. 

The  concluding  verse  in  the  parable  of  the  Unforgiving  Servant 
belongs  to  those  reputed  portions  of  the  parables  which  have  to  do 
with  their  more  or  less  extended  exposition : 

Document  M  §20 
So  shall  also  my  heavenly  Father  do  unto  you,  if  ye  forgive  not  every  one  his  brother  from  your  hearts. 

The  study  of  these  explicative  conclusions  for  the  determining  as 
to  whether  they  are  a  part  of  the  parabolic  method  of  Jesus  would 
be  an  extended  investigation  in  itself,  and  will  not  be  entered  upon 
here,  except  to  suggest  the  need  for  closely  examining  each  of  them 
independently  as  to  its  probabilities.  That  done  with  reference  to 
the  present  verse,  there  results  the  conviction  that  it  is  an  unsatisfying 


284  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

application  of  so  notable  a  parable.  It  apparently  represents  God 
in  the  attitude  of  a  wrathful  overlord  delivering  men  to  the  tormentors 
because  they  have  not  been  forgiving.  It  was  enough,  it  seems,  to 
accept  the  obvious  meaning  of  the  parable  standing  alone,  and  to 
leave  the  deduction  of  Jesus'  thought  to  the  individual  hearer  or 
reader  in  his  turn.  It  ought  to  be  observed,  further,  that  both  in 
source  and  sense  this  expository  verse  apparently  belongs  with  Matt. 
6:14,  15,  derived  by  Matthew  from  document  MK  11:25;  ^^d  that 
the  considerations  advanced  in  the  above  discussion  of  MK  11:25 
have  validity  as  explanatory  of  the  appearance  of  the  phrase  in  the 
present  verse. 

Yet  another  passage  is  involved  in  the  decision  whether  the  "even 
so"  was  a  part  of  that  which  Jesus  felt  to  be  necessary  to  the  effec- 
tiveness of  his  figurative  teaching: 

Document  M  §28 
Ye  are  the  light  of  the  world.     A  city  set  on  a  hill  cannot  be  hid.     Neither  do  men  light  a  lamp,  and 
put  it  under  the  bushel,  but  on  the  stand;  and  it  shineth  unto  all  that  are  in  the  house.     Even  so  let  your 
liglit  shine  before  men,  that  they  may  see  your  good  works,  and  glorify  your  Father  which  is  in  heaven. 

Of  course,  it  will  be  had  in  mind  constantly  that,  should  the  deci- 
sion be  favorable  to  the  verse  as  a  whole  in  any  case,  this  does  not 
necessarily  carry  with  it  the  originality  of  "which  is  in  heaven,"  for 
the  passages  are  all  quite  complete  without  passing  beyond  "Father." 
No  more  striking  exhibit  of  the  satisfying  completeness  of  the 
simple  term  "Father"  may  be  found  than  is  to  be  seen  in  document 
M  §§10-12,  where  it  occurs  five  times.  Yet  within  the  general  exhor- 
tation by  which  those  sections  are  introduced  there  has  come  to  be 
added  to  "Father"  the  customary  "which  is  in  heaven,"  thus: 

Document  M  §p 
Take  heed  that  ye  do  not  your  righteousness  before  men,  to  be  seen  of  them :  else  ye  have  no  reward 
with  your  Father  which  is  in  heaven. 

It  is  precisely  this  contrast  between  "men"  and  "Father"  which 
is  carried  out  in  detail  in  the  succeeding  verses;  yet  "which  is  in 
heaven"  is  not  again  added  to  the  oft-recurring  "Father." 

It  is  not  a  question  as  to  the  original  nature  of  the  verse  as  a  whole,' 
but  only  of  the  special  phrase,  in  such  a  passage  as 

Gospel  MT  15:13 
Every  plant  which  my  heavenly  Father  planted  not,  shall  be  rooted  up.' 

'  On  the  source  of  this  verse,  see  pp.  359-72. 

2  On  the  occurrence  of  the  phrase  in  Matt.  18: 10,  see  pp,  359-72;  in  Matt.  18: 14, 
see  pp.  266,  267;  in  Matt.  18:19,  see  pp.  334-39- 


LIFE  AFTER  DEATH  285 

This  study  of  the  occurrences  of  "heaven"  and  "heavenly"  in 
connection  with  "Father"  as  the  designation  of  God  has  been  made 
because  of  the  very  large  number  of  times  it  is  credited  to  Jesus  by 
Matthew,  and  because  of  the  tendency  of  that  trend  in  usage  to  give 
a  definite  localization  to  God  in  heaven,  as  at  least  the  center  and 
primary  scene  of  his  presence  and  activity.  For  such  a  conception 
has  its  bearing  upon  the  idea  of  "heaven"  as  a  future  abode  of  the 
blessed. 

It  should  be  observed  at  this  point,  however,  that  as  yet  there  has 
not  come  under  review  any  passage  in  which  "heaven"  has  appeared 
with  any  future  signification.  By  going  back  of  the  inquiry  just  con- 
cluded, it  will  be  noted  that  the  first  considerable  body  of  passages 
referred  to  "heaven"  simply  as  the  counterpart  of  earth  in  the  uni- 
versal whole.  Nature.  Following  these  are  several  uses  which  have 
a  more  or  less  supramxmdane  meaning,  in  the  sense  that  they  give 
recognition  to  "  heaven  "  as  something  more  than  that  which  comple- 
ments the  earth.  But  the  most  that  could  be  inferred  from  them 
was  that  in  "heaven"  there  are  beings  capable  of  doing  the  will  of 
God  and  devoted  to  that  activity.  If  it  is  to  be  surmised  that  God 
also  is  there,  that  must  be  a  deduction  from  the  fact  that  his  will  is 
there  supreme,  or  must  be  a  conclusion  from  the  passages  containing 
"Father  which  is  in  heaven"  or  "heavenly  Father."  But  it  is  of 
importance  to  hold  clearly  in^mind  that,  whatever  be  one's  judgment 
as  to  the  worth  of  the  preceding  critical  suggestions  in  this  study  of 
"heaven"  as  used  by  Jesus,  this  judgment  is  being  exercised  upon 
passages  no  one  of  which  has  any  direct  reference  to  the  future.  The 
justification  for  this  extended  study  of  passages  which  lie  outside  the 
precise  scope  of  the  present  investigation  is  to  be  found  in  the  impli- 
cations of  these  passages  as  supporting  or  as  giving  denial  to  the 
present-day  popular  thought  as  to  the  mode  of  Jesus'  use  of  "heaven." 
It  is  the  negative  aspect  of  an  inquiry  which,  it  may  be  supposed,  has 
also  its  positive  side. 

Among  those  passages  which  are  taken  to  indicate  with  greatest 
clearness  the  positive  meaning  of  "heaven"  as  a  future  place  of  abode 
for  the  righteous  are  the  several  which  speak  of  "treasure  in  heaven." 

Matthaean  P  §26 
Lay  not  up  for  yourselves  treasures  upon  the  earth,  where  moth  and  rust  doth  consume,  and  where 
thieves  break  through  and  steal:   but  lay  up  for  yourselves  treasures  in  heaven,  where  neither  moth  nor 
rust  doth  consume,  and  where  thieves  do  not  break  through  nor  steal:  for  where  thy  treasure  is,  there  will 
thy  heart  be  also. 


286  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

In  this  exhortation  that  antithesis  of  earth  and  heaven  is  basal, 

as  the  complementary  parts  of  the  universe,  which  is  seen  in  so  many 

of  the  instances  of  Jesus'  use  of  "heaven": 

"Lay  not  up  for  yourselves  treasures  upon  the  earth" 

but 
"lay  up  for  yourselves  treasures  in  heaven." 

This  nature  reference  is,  however,  only  the  substratum  of  the  saying, 
the  original  contrast.  As  superior  in  position,  the  heaven  came  to 
stand  for  the  superior  in  quahty,  as  found  especially  in  moral  and 
rehgious  valuations.  Presently  "heaven"  stood  as  the  symbol  of 
good  and  God.  It  is  from  this  stage  in  the  development  of  the 
signification  of  "heaven"  that  the  saying  of  Jesus  comes.  To  lay 
up  for  oneself  treasures  in  heaven  is  to  devote  oneself  to  the  good 
and  to  God  so  completely  that  one's  powers  will  not  be  spent 
upon  the  accumulation  of  treasures  upon  earth,  to  devote  oneself 
so  completely  that  growth  in  treasure  attackable  by  moth  and  rust 
will  always  be  subsidiary  to  growth  in  character  which  neither  moth 
nor  rust  can  consume  nor  any  thief  break  through  and  steal.  This 
treasure  in  heaven  is  not  meant  by  Jesus,  it  seems,  as  a  future  inheri- 
tance, but  as  a  present  possession.  Even  in  the  days  as  they  pass,  it 
becomes  the  actually  realized  substitutionary  possession  for  the 
treasures  upon  the  earth  to  the  laying-up  of  which  one  might  have 
devoted  oneself. 

If  this  is  the  correct  interpretation  of  the  thought  of  Jesus  here, 
then  the  saying  gives  no  support  to  a  future  content  for  "heaven," 
no  support  to  the  position  that  "heaven"  is  a  place  of  future  abode, 
toward  the  assuring  of  which  contribution  is  made  by  turning  aside, 
in  the  present,  from  the  pursuit  of  riches  to  the  pursuit  of  that  which 
will  yield  a  different  type  of  riches  at  a  more  distant  period  and  loca- 
tion. Happily,  the  meaning  of  Jesus  here  is  made  independent  of 
present-day  judgment  upon  these  words  by  another  saying  in  which 
one  member  of  the  antithesis  is  the  same  as  here,  that  is,  "treasures 
upon  the  earth."  The  other  member  corresponds,  therefore,  to  that 
idea  which  he  here  covers  by  the  phrase  "treasures  in  heaven." 
This  illuminative  saying  stands  as  the  conclusion  to  the  parable  of 
the  FooHsh  Rich  Man: 

Document  P  §23 
So  is  he  that  layeth  up  treasure  for  himself  and  is  not  rich  toward  God. 


V 


LIFE  AFTER  DEATH  287 

That  thought  which  Jesus  expresses  in  this  Lukan  passage  by  "rich 
toward  God"  is  the  thought  which  is  covered  in  the  saying  under 
consideration  by  the  phrase  "treasures  in  heaven."  Both  phrases 
designate  a  present  reahty,  not  merely  a  promise  of  the  future.  The 
latter  is  not  excluded;  but,  if  thought  of  as  resident  in  the  saying,  it 
must  be  taken  as  implicit  not  explicit,  and  as  secondary  not  primary; 
it  must  be  regarded  as  an  outcome,  not  as  an  incentive. 

That  Jesus  should  make  an  appeal  for  some  other  ambition  as 
central  rather  than  that  of  amassing  treasures  upon  earth,  that  is, 
that  he  should  choose  "treasures  upon  earth"  as  the  object  of  his 
attack,  seeing  in  them  a  real  menace  to  that  being  "rich  toward  God" 
which  he  considered  the  highest  good,  grew  out  of  those  conditions 
of  his  times  which  favored  the  religious  leaders  as  financial  masters. 
In  the  dominant  sect,  he  saw  the  tendency  strongly  at  work.  From 
this  came  his  outspoken  warning,  "Ye  cannot  serve  God  and  mam- 
mon."' "And  the  Pharisees,  who  were  lovers  of  money,  heard  all 
these  things;  and  they  scoffed  at  him."^  It  was  apparently  the 
clear  perception  by  Jesus  of  the  cankering  effect  of  this  form  of  ambi- 
tion among  the  ruling  classes  that  led  him  to  make  the  uncondi- 
tioned and  relentlessly  searching  demand  of  the  rich  young  ruler: 

Document  MK  10:21 
One  thing  thou  lackest  yet:  if  thou  wouldest  be  perfect,  go.  sell  whatsoever  thou  hast,  and  distribute 
unto  the  poor. 

Then,  as  at  other  times  when  Jesus  spoke  thus  strongly  against  a 
prevailing  tendency  toward  excessive  love  of  wealth,  he  set  over 
against  these  treasures  upon  earth  that  which  he  would  substitute 
for  them,  namely,  "treasure  in  heaven": 

And  thou  shalt  have  treasure  in  heaven:  and  come,  follow  me. 

In  this  individual  appeal,  as  in  the  more  general  exhortation  recorded 
in  the  above  Matthaean  P  §26,  this  "treasure  in  heaven"  may  be 
otherwise  expressed  as  a  being  "rich  toward  God,"  even  as  it  is  in 
document  P  §23. 

This  review  of  the  sayings  in  which  "treasure  in  heaven"  occurs 
concludes  the  treatment  of  the  original^  sayings  of  Jesus  which  con- 

I  Document  P  §48.  '  Document  P  §49. 

3  On  the  appearance  of  the  word  in  document  MK  14:62,  see  pp.  83-85;  on  docu- 
ment MK  13:24-27,  see  pp.  170-79.  Concerning  the  instance  in  document  G  §ioB, 
see  p.  23  and  the  hints  under  the  paragraph  numbered  7  on  p.  51.    On  the  occurrence 


288  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

tain  the  word  "heaven."^  If  it  has  been  contended  justly  that 
"treasure  in  heaven"  is  another  form  of  conveying  the  thought  in 
"rich  toward  God,"  these  sayings  contribute  nothing  of  future  con- 
tent to  the  term  "heaven."  .^nd  since  none  of  the  other  sayings  of 
Jesus  about  "heaven"  have  any  outlook  toward  the  future,  it  must 
be  held  that  it  would  be  a  mistake  to  suppose  any  such  connotation 
to  be  a  part  of  Jesus'  use  of  the  word. 

§12.     The  Future  in  Vague  Figures 

The  Sermon  on  the  Mount  opens,  in  both  document  M  and  docu- 
ment G,  with  several  Beatitudes,  which  in  document  G  are  followed 
by  their  counterparts  in  Woes.  The  basis  of  the  pronounced  blessing 
or  curse  resides  in  certain  outcomes  of  the  present  state,  all  of  which 
seem  to  He  in  the  future,  near  or  distant.  Because  of  the  future  out- 
look in  these  sayings,  they  must  be  taken  into  account  in  any  study 
of  the  teaching  of  Jesus  about  the  future.  It  cannot  be  affirmed  with 
certainty  that  in  no  case  is  the  reference  in  any  degree  to  the  present. 
And  the  future  in  one  saying  may  be  a  very  different  area  of  time 
from  that  covered  by  another. 

No  attempt  is  made  here  to  determine  which  of  the  two  docu- 
mentary reports  is  the  more  original,  for  such  is  not  necessary  to  the 
purpose  in  hand.  Nor  will  an  expHcation  of  the  thought  that  lies 
under  the  figurative  language  be  entered  upon.  That  is  neither 
hidden  nor  obscure,  in  either  document  IM  or  document  G.  Those 
Beatitudes  which  refer  to  the  kingdom  of  God  are  reserved  for  con- 
sideration under  that  theme  in  chap.  vii.  One  of  these,  that  on 
persecution — "Blessed  are  they  that  have  been  persecuted  for  right- 
eousness' sake :  for  theirs  is  the  kingdom  of  heaven"—  has  its  document 
G  parallel  in  G§ioB;  and  the  latter  does  not  contain  the  phrase, 
"kingdom  of  heaven"  or  "kingdom  of  God,"  but  substitutes  "great 

in  gospel  Matt.  16:19  =  18:18,  see  pp.  329-39;  in  28:18,  see  pp.  342-52;  in  18:10,  see 
PP-  359-72-  The  emergence  of  the  word  in  document  P  §7  is  considered  on  pp.  340-42; 
in  P  §466,  on  pp.  67-78. 

'  Of  course,  no  account  has  been  taken  of  the  thirty-two  cases  of  the  appearance 
of  the  word  in  the  phrase  "kingdom  of  heaven,"  which,  like  other  phrases  containing 
the  word,  is  peculiar  to  the  Gospel  of  Matthew.  That  is  the  Matthaean  substitute 
for  the  term  of  Jesus,  "kingdom  of  God,"  as  is  conclusively  established  by  compara- 
tive studv. 


LIFE  AFTER  DEATH  289 

reward  in  heaven."  On  the  basis  of  previous  studies,'  it  was  con- 
cluded that  the  highly  elaborated  document  G  form  of  this  saying  is 
the  result  of  the  drastic  persecutions  of  the  early  community.  There- 
fore it  need  not  be  given  study  additional  to  that  directed  toward 
its  parallel  in  document  M.     The  remaining  references  are  these: 

Document  M  §i  Document  G  §§io,  ii 

Blessed  are  they  that  mourn:    for  they  shall  be  Blessed   are  ye  that  weep  now:    for   ye   shall 

comforted.  laugh. 

Blessed  are  the  meek:   for  they  shall  inherit  the 
earth. 

Blessed  are  they  that  hunger  and  thirst  after  Blessed  are  ye  that  hunger  now:   for  ye  shall  be 

righteousness:  for  they  shall  be  filled.  filled. 

Blessed  are  the  merciful:    for  they  shall  obtain 
mercy. 

Blessed  are  the  pure  in  heart :   for  thev  shall  see 
God. 

Blessed  are  the  peacemakers:    for  they  shall  be 
called  sons  of  God. 

But  woe  unto  you  that  are  rich!  for  ye  have 
received  your  consolation. 

Woe  unto  you,  ye  that  are  full  now !  for  ye  shall 
hunger. 

Woe  unto  you,  ye  that  laugh  now!  for  ye  shall 
mourn  and  weep. 

Woe  unto  you,  when  all  men  shall  speak  well  of 
you !  for  in  the  same  manner  did  their  fathers  to 
the  false  prophets. 

§13.     The  Narrow  and  the  Shut  Door 

In  the  study  of  the  final  discourse  on  the  future,  when  the  parable 
of  the  Ten  Virgins  was  under  consideration,  it  was  concluded  that  the 
document  P  report  of  that  parable  is  contained  in  P  §27.  Because 
this  document  P  report  of  the  parable  places  so  much  emphasis  upon 
the  attitude  of  looking  and  watching,  the  servants  are  represented  as 
within  the  house,  at  the  door  of  which  the  lord  himself  knocks  on  his 
return  from  the  marriage  feast.  There  is  no  place,  therefore,  in  the 
document  P  report,  for  that  inclusion  of  some  and  exclusion  of  others 
of  the  servants  which  forms  the  impressive  conclusion  to  the  docu- 
ment M  report  of  the  parable. 

This  portion  of  the  parable  document  P  has  apparently  preserved 
in  a  slightly  modified  form  in  another  location  in  the  document: 

Document  M  §24  Document  P  §39 

They  that  were  ready  went  in  with  him  to  the  Ve  shall  begin  to  stand  without,  and  to  knock 

marriage  feast:    and  the  door  was  shut.     After-  at  the  door,  saying,  Lord,  open  to  us;  and  he  shall 

ward  came  also  the  other  virgins,  saying.  Lord,  answer  and  say  to  you,  I  know  you  not  whence 

Lord,   open  to  us.     But  he  answered  and  said,  ye  arc  ....  depart  from  me,  all  ye  workers  of 

Verily  I  say  unto  you,  I  know  you  not.  iniquity. 

There  was  found  in  document  P  an  attachment  for  this  portion  of 

I  See  p.  23  and  the  hints  under  the  paragrapli  numbered  7,  p.  51. 


290  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

the  parable  in  that  reference  to  the  "door"  by  which  the  above  docu- 
ment P  verses  are  preceded: 

And  one  said  unto  him,  Lord,  are  they  few  that  be  saved  ? 

And  he  said  unto  them,  Strive  to  enter  in  by  the  narrow  door:  for  many,  I  say  unto  you,  shall  seek 
to  enter  in,  and  shall  not  be  able  when  once  the  master  of  the  house  is  risen  up,  and  hath  shut  to  the  door. 

This  "hath  shut  to  the  door"  provided  a  situation  similar  to  that 
portrayed  in  the  document  M  report  of  the  marriage  feast  in  the  Ten 
Virgins  parable,  where,  after  the  prepared  or  "wise"  ones  had 
entered,  "the  door  was  shut."  Doubtless  it  was  this  likeness  in  the 
conditions  sketched  which  led  to  the  attachment  at  this  point  in  docu- 
ment P  of  those  sayings  which  once  had  formed  a  part  of  the  parable 
now  present  in  document  P  §27. 

Indeed,  there  was  in  this  portion  of  the  parable  so  dramatic  an 
element,  an  element  so  vivid  and  so  suitable  for  easy  retention,  that 
it  is  not  surprising  that  it  held  a  place  in  the  tradition  even  though 
the  parable  to  which  it  originally  belonged  had  become  so  modified 
that  this  portion  had  no  longer  a  place  in  the  parable  itself.  It  was 
of  a  form  and  content  such  as  made  an  appeal  to  that  dramatic 
imagination  which  was  so  formative  of  religious  conceptions  in  the 
time  of  Jesus.  That  this  is  more  than  conjecture  is  made  evident 
by  the  place  given  to  this  notion  in  one  of  the  most  striking  of  those 
eschatological  additions  by  which  document  M  is  characterized: 

Document  M  §14 

Many  will  say  to  me  in  that  day.  Lord,  Lord,  did  we  not  prophesy  by  thy  name,  and  by  thy  name 
cast  out  devils,  and  by  thy  name  do  many  mighty  works  ?  And  then  will  I  profess  unto  them,  I  never 
knew  you:   depart  from  me,  ye  that  work  iniquity. 

The  bringing  together  of  sayings  which  at  one  time  had  quite 
different  places  in  the  tradition  of  Jesus'  words  is  a  marked  charac- 
teristic of  document  P,  as  has  been  concluded  from  many  phenomena 
examined  in  preceding  studies.  There  is  seen  the  combination  of 
sayings  which  had  no  original,  essential  relation,  as  in  the  junction 
of  P  §20  with  P  §19.  It  is  much  more  frequeitly  seen  in  cases  like 
the  present,  where  the  junction  does  not  bring  together  unrelated 
thoughts  through  misinterpretation,  but  thoughts  which  flow  so 
naturally  into  one  whole  that  the  existing  combination  is  not  without 
some  superficially  satisfying  unity. 

It  will  be  observed  that  it  is  only  in  the  document  AI  addition  to 
the  Sermon  on  the  Mount,  M  §14  above,  that  the  words  are  thrown 


LIFE  AFTER  DEATH  291 

into  the  personal  form,  and  thus  given  an  application  to  Jesus  himself 
as  the  Judge: 

Many  will  say  to  me  in  that  day And  then  will  I  profess  unto  them,  I  never  knew  you:  depart 

from  iiE,  ye  that  work  iniquity. 

On  the  contrary,  in  both  document  M§24  and  document  P  §39  as 
above,  the  third  person  is  retained:  "But  he  ansv^ered  and  said," 
"and  HE  shall  answer  and  say."  But  this  tendency  to  personalize  as 
in  document  M  §14  has  found  expression  even  in  the  document  P 
section  now  under  consideration,  for  the  whole  scene  is  given  a  direct 
relation  to  Jesus  himself  by  the  added  words  in  P  §  39 : 

Then  shall  ye  begin  to  say,  We  did  eat  and  drink  in  thy  presence,  and  thou  didst  teach  in  our  streets. 

This  apparently  illustrates  vividly  how  tradition  takes  form.  Jesus 
had  spoken  the  very  simple,  suggestive,  but  wholly  impersonal  words : 
"Many  shall  seek  to  enter  in,  and  shall  not  be  able  when  once  the 
master  of  the  house  is  risen  up,  and  hath  shut  to  the  door,"  To  this 
there  came  to  be  attached  other  sayings  about  the  shut  door,  which 
had  originally  been  spoken  in  quite  another  connection.  The  use 
of  the  word  "Lord"  in  these  other  sayings  came  to  be  taken,  now 
that  Jesus  was  recognized  as  Clirist  and  Lord,  as  referring  to  Jesus 
himself.  When,  therefore,  the  saying  represented  one  who  is  inter- 
preted to  be  Jesus  as  professing  no  acquaintance  with  the  hearers 
of  his  message,  it  was  only  natural  to  frame  and  include  an  expostula- 
tion from  the  condemned,  grounded  in  the  fact  that  he  could  not  be 
ignorant  of  those  with  whom  he  ate  and  drank,  and  to  whom  he  spoke 
his  teaching. 

As  for  other  sayings  which  go  to  make  up  the  present,  externally 
related  group  that  constitutes  document  P  §§39-41,  a  group  intro- 
duced by  the  editorial  P  §38,  it  ought  to  be  observed  that,  w^hile 
undoubtedly  the  Lukan  P,  as  against  the  Matthaean  P,  preserves  the 
more  original  form  of  the  words  in  document  P  §40,  the  evangelist 
Matthew  has  hardly  found  in  Matt.  8:11,  12  a  setting  any  more  his- 
torically probable  than  that  given  him  by  his  document.  From  the 
peculiarly  exasperating  nature  of  these  sayings,  it  may  be  believed 
with  some  conviction  that  they  are  rightly  placed  neither  in  their 
Matthaean  context  nor  in  the  Lukan  P.  They  belong  rather,  it 
would  seem,  to  the  outspoken  and  searching  utterances  of  the  final 
week  of  the  life  of  Jesus.     In  document  P  §41  there  is  reported  what 


292  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

mav  be  more  reasonably  held  to  have  its  true  historical  connection  in 
document  MK  10:31. 

§14.     The  Passing  Away  of  Heaven  and  Earth 

Document  P  §51 
It  is  easier  for  heaven  and  earth  to  pass  away,  than  for  one  tittle  of  the  law  to  fall. 

This  saying  seems  to  be  the  assertion,  in  the  strongest  terms,  of  the 
abiding  validity  of  those  moral  and  rehgious  demands  which  are 
given  expression  in  the  Old  Testament  law.  As  a  figure  for  those 
things  which  are  stable  beyond  all  tremor  or  removal,  heaven  and 
earth,  the  whole  visible  universe,  is  chosen.  Men  and  their  works 
may  come  and  go,  but  heaven  and  earth  remain  unchanged  and 
unchangeable.  So  is  it  with  the  law.  Not  one  tittle  of  it  shall  fall. 
To  think  that  it  will  fall  is  to  conceive  of  an  event  less  credible  even 
than  the  suggestion  that  heaven  and  earth  may  pass  away. 
The  same  saying  is  preserved  in  another  form  by 

Document  M  §3 
Till  heaven  and  earth  pass  away,  one  jot  or  one  tittle  shall  in  no  wise  pass  away  from  the  law,  till 
all  things  be  accomplished. 

The  repeated  " Till  ....  till"  in  this  report  gives  rise  to  a  question. 
Apparently  both  are  not  needed  for  the  sense.  Indeed,  the  use  of  both 
obscures  the  sense,  obtainable  if  either  alone  is  used.  Thus  the 
meaning  is  complete  and  intelligible  if  the  saying  be  supposed  to  have 
been  dehvered  in  this  form: 

Till  heaven  and  earth  pass  away,  one  jot  or  one  tittle  shall  in  no  wise  pass  away  from  the  law. 

The  same  is  true  if  the  form  as  it  came  from  Jesus  was : 

One  jot  or  one  tittle  shall  in  no  wise  pass  away  from  the  law  till  all  things  be  accomplished. 

There  are  two  distinct  ideas  united  in  the  verse  as  it  stands.  The 
one  sets  the  time  hmit  for  restraint  through  law  as  reached  when  "all 
things  be  accomphshed."  The  other  sets  no  time  limit,  but  simply 
affirms  that  it  is  easier  to  conceive  of  the  stable  universe  as  going  into 
dissolution  than  to  believe  that  the  law  will  become  abrogated.  Which 
of  these  is  the  more  precise  report  of  the  thought  of  Jesus  seems 
already  unquestionably  indicated  by  the  document  P  report  of  the 
same  saying.  Placed  in  parallcHsm  after  the  proposed  reduction 
of  the  Matthaean  record,  they  stand: 

DoCUilEHT    M  §3  DOCUJIENT    P  §51 

Till  heaven  and  earth  pass  away,  one  jot  or  one  But  it  is  easier  for  heaven  and  earth  to  pass 

tittle  shall  in  no  wise  pass  away  from  the  law.  away,  than  for  one  tittle  of  the  law  to  fall. 


LIFE  AFTER  DEATH  293 

The  accretion  "till  all  things  be  accomplished"  seems  to  be  the 
expression  of  an  expectation  of  some  consummation  to  be  reached  ere 
long,  a  thought  elsewhere  summed  up  in  the  Matthaean  phrase  "the 
consummation  of  the  aeon."  It  supposes  that  the  present  is  a  critical 
time,  an  era  of  transition,  a  time  of  the  ripening  of  events,  of  the 
fruition  of  all  history. 

The  placing  of  the  phrase  "till  all  things  be  accomplished"  in 
conjunction  with  the  more  nearly  original  phrase  "Till  heaven  and 
earth  pass  away"  shows  that  the  accomplishment  of  all  things  was 
taken  to  include  the  phenomena  of  the  passing  away  of  heaven  and 
earth.  Indeed,  the  turn  given  to  the  Matthaean  report,  by  which 
Jesus'  original  words  "But  it  is  easier  for  heaven  and  earth  to  pass 
away"  lost  their  character  of  incredulity  toward  such  an  event,  and 
took  on  an  almost  prophetic  cast  in  the  form,  "Till  heaven  and  earth 
pass  away,"  shows  that  the  passing  away  of  heaven  and  earth  stood 
for  the  Matthaean  circle  as  a  part  of  the  programme  in  the  accom- 
plishment of  "all  things."  The  original  meaning  of  Jesus  is  too 
obvious,  however,  to  be  obscured  even  by  the  Matthaean  modifica- 
tion and  addition.  The  purpose  of  Jesus  was  clearly  to  show  the 
inviolability  of  the  law  by  pronouncing  its  demands  to  be  even  less 
liable  to  annulment  than  is  the  universe  to  ultimate  dissolution. 

The  tendency  which  has  been  at  work  for  the  remolding  and  enlar- 
ging of  the  Matthaean  report  of  this  saying  is  seen  apparently  with 
greater  influence  in  a  saying  credited  to  Jesus,  by  which  he  is  made 
to  afhrm  the  passing  away  of  heaven  and  earth,  and  to  pronounce 
one  thing  as  more  stable  than  even  that  universe  to  the  permanency 
of  which  he  formerly  made  appeal  in  grounding  the  eternal  validity 
of  the  law : 

Document  MK  13:31 
Heaven  and  earth  shall  pass  away:  but  my  words  shall  not  pass  away. 

Here  Jesus  is  represented  as  asserting  that  his  words  are  more  per- 
manent than  the  universe  of  nature,  which  universe  he  is  elsewhere 
reported  to  have  chosen  as  the  symbol  of  that  which  is  abiding  beyond 
all  else.  That  which  he  treats  in  document  P  §  5 1  as  so  improbable 
that  its  suggestion  forms  the  foundation  for  the  lirmer  basing  of  Old 
Testament  moral  law  he  is  here  reported  as  asserting  to  be  one  of  the 
commonplaces  of  expectation — "Heaven  and  earth  shall  pass  away." 


294  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

It  is  to  be  asked  how  far  the  particular  form  of  words  here  attributed 
to  Jesus  about  the  future  of  the  heaven  and  the  earth  is  the  product 
rather  of  that  mode  of  thought  about  the  future  which  gave  origin 
to  the  programme  in 

II  Peter  3  :  10-13 
But  the  day  of  the  Lord  will  come  as  a  thief;   in  the  which  the  heavens  shall  pass  away  with  a  great 
noise  and  the  elements  shall  be  dissolved  with  fervent  heat,  and  the  earth  and  the  works  that  are  therem 
shall  be  bvimed  up.     Seeing  that  these  things  are  thus  all  to  be  dissolved,  what  manner  of  persons  ought  ye 


to  be  in  all  holy  !i\-ing  and  godliness,  looking  for  and  earnestly  desiring  the  coming  of  the  day  of  God,  by 
reason  of  which  the  heavens  being  on  fire  shall  be  dissolved,  and  the  elements  shall  melt  with  fervent  heat  ? 
But,  according  to  his  promise,  we  look  for  new  heavens  and  a  new  earth,  wherem  dwelleth  righteousness. 

In  the  Hght  of  the  above  facts,  it  seems  reasonable  to  raise  the  ques- 
tion whether  the  saying  of  Jesus  in  document  ^MK  ought  not  to  be 
conformed  to  that  mode  of  view  which  similar  thoughts  in  documents 
P  and  M  show.     If  so,  it  would  stand  thus : 

It  is  easier  for  heaven  and  earth  to  pass  away,  than  for  my  words  to  pass  away. 

§15.  The  Parable  of  Laz.arus  and  the  Rich  Man 
There  have  been  brought  under  review  in  preceding  studies  all  of 
the  references,  in  the  Synoptic  Gospels,  credited  to  Jesus  concerning 
the  state  of  men  after  death,  except  those  contained  in  one  parable. 
Before  considering  the  thoughts  on  that  subject  which  are  presented 
by  the  parable  of  Lazarus  and  the  Rich  Man,  there  may  profitably 
be  called  to  mind  the  results  of  study  in  all  other  passages :  If  the 
gospel  LK  additions  to  the  document  MK  record  of  the  crucifixion 
are  regarded  as  trustworthy,  Jesus  spoke  once  in  his  career  of  the 
"  spirit  {TTvevixa)  "  as  something  persistent  after  the  death  of  the  body, 
that  is,  at  least  his  own  "spirit  {Trvevfia):'^  He  did  not  explicitly 
so  speak  of  the  "soul  (■^rvxri),"  but  did  use  terms  about  the  "soul 
(yfrvxri)"  which  indicate  that  he  did  not  think  of  it  as  static  but  as 
potential,  as  capable  both  of  self-destruction  and  of  self-reaHzation.^" 
The  word  "life  (^«^) "  with  future  content  appears  seldom  in  Jesus' 
sayings,  either  alone  or  in  the  phrase  "  eternal  hfe,"  the  most  certain 
and  notable  instance  being  in  document  M§i3— "For  narrow  is 
the  gate,  and  straitened  the  way,  that  leadeth  unto  life  (^oiv) ,  and  few- 
be  they  that  find  it."^  If  document  MK  10:29,  30  reports  the  pre- 
cise phraseology  of  Jesus,  he  distinguished  on  one  occasion,  in  a  large 
untechnical  way,  between  "now  in  this  time  (/catpo?) "  and  "the  age 

'  See  pp.  269,  270.  '  See  pp.  267-69.  3  See  pp.  270-72. 


LIFE  AFTER  DEATH  295 

(alcov)  to  come,"'  Though  other  passages  in  which  appears  the 
notion  of  the  Two  Aeons  and  of  "the  consummation  of  the  aeon" 
seem  not  to  be  from  him,  he  did  speak  of  the  resurrection  in  terms 
which  put  beyond  doubt  that  he  beheved  that  death  does  not  neces- 
sarily end  the  career  of  a  man,  that  men  may  persist  beyond  "now 
in  this  time,"  that  in  "the  age  to  come"  they  will  be  "as  angels  in 
heaven."^  Certainty  about  his  thought  as  to  the  extent  of  the 
resurrection,  that  is,  whether  it  is  inclusive  of  all  men,  may  not  be 
attained  from  his  words. 

Perhaps  his  conception  of  the  fate  of  the  unrighteous  is  suggested 
by  the  single  passage  where  he  employs  antithesis— "  Wide  is  the 
gate,  and  broad  is  the  way,  that  leadeth  to  destruction,  and  many  be 
they  that  enter  in  thereby."^  It  appears  that  he  is  not  portraying 
the  future  life  of  the  wicked  in  his  references  to  Gehenna,  but  is 
talking  of  the  present  and  near  future  of  the  body;  he  would  have 
men  avoid  those  courses  of  conduct  that  lead  to  a  fate  like  condemna- 
tion to  the  valley  of  Hinnom.^  It  seems  that  it  is  to  others,  not  to 
Jesus,  that  we  must  trace  those  apparent  accretions  in  the  gospels 
where  the  future  is  conceived  under  the  form  of  Fire  and  Torment. s 
Hades  {a8r)<:)  is  used  by  Jesus  as  a  synonym  for  nethermost;  and  "the 
gates  of  Hades"  appears  in  one  passage  as  a  mode  of  conveying  the 
idea  of  persistent  and  malignant  opposition.  It  is  not  spoken  of  as 
an  abode  for  the  departed  spirits.^  If  one  presses  the  inquiry  as  to 
the  abode  or  mode  of  life  of  those  who  "  when  they  shall  rise  from 
the  dead  ....  are  as  angels  in  heaven,"  it  has  to  be  answered  that 
Jesus  did  not  impart  information  with  precision  on  that  theme.  He 
spoke  in  general  of  "the  eternal  tabernacles, "^  and  in  the  opening  of 
the  Sermon  on  the  Mount  used  other  vague  but  suggestive  figures 
about  the  future.^  Apparently  he  did  not  speak,  even  in  a  vague 
and  figurative  way,  of  "Heaven"  as  the  abode  of  the  blessed. «»  The 
references  to  his  own  future  in  "  Paradise"  or  in  "glory"  seem  exceed- 
ingly difficult  historically  to  sustain  as  from  him.'°  Apparently  we 
must  rest  content  with  the  clear  and  strong  conviction  and  assertion 

I  See  p.  256.  s  See  p.  265.  0  See  p.  275. 

»  See  p.  253.  6  See  p.  266.  1°  See  p.  272. 

3  See  p.  266.  7  See  p.  272. 

4  See  p.  262.  8  See  p.  288. 


296  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

of  Jesus  that  there  is  a  resurrection,  and  that  those  who  deny  that 
fact  "know  not  the  scriptures  nor  the  power  of  God." 

Our  search  for  precision  and  definition  in  statement  about  the 
future  condition  of  the  righteous  as  conceived  by  Jesus  probably 
deserves  the  rebuke  given  by  him  to  the  men  of  his  day  and  circle 
when  he  was  endeavoring  to  sketch  in  the  large  a  conception  of  the 
Day  of  the  Son  of  man  which  should  neutralize  the  future  influence 
upon  his  disciples  of  current  Zealot  fanaticism: 

In  that  night  there  shall  be  two  men  on  one  bed;   the  one  shall  be  taken,  and  the  other  shall  be  left. 
There  shall  be  two  women  grinding  together;  the  one  shall  be  taken,  and  the  other  shall  be  left. 


And  they  answering  say.  Where,  Lord  ? 

And  he  said  unto  them,  Where  the  body  is,  thither  will  the  vultures  also  be  gathered  together. 

That  which  is  lacking  of  definiteness  in  the  whole  body  of  other 
utterances  from  Jesus  on  the  future  state  of  wicked  and  righteous 
seems  fully  supplied  by  the  content  of  the  parable  of  Lazarus  and  the 
Rich  Man: 

Document  P  §53 

Now  there  was  a  certain  rich  man,  and  he  was  clothed  in  purple  and  fine  linen,  faring  sumptuously 
every  day:  and  a  certain  beggar  named  Lazarus  was  laid  at  his  gate,  full  of  sores,  and  desiring  to  be  fed 
with  the  crumbs  that  fell  from  the  rich  man's  table;  yea,  even  the  dogs  came  and  licked  his  sores.  And 
it  came  to  pass,  that  the  beggar  died,  and  that  he  was  carried  away  by  the  angels  into  Abraham's  bosom: 
and  the  rich  man  also  died,  and  was  buried.  And  in  Hades  he  lifted  up  his  eyes,  being  in  torments,  and 
seeth  Abraham  afar  off,  and  Lazarus  in  his  bosom.  And  he  cried  and  said.  Father  Abraham,  have  mercy 
on  me,  and  send  Lazarus,  that  he  may  dip  the  tip  of  his  finger  in  water,  and  cool  my  tongue;  for  I  am 
in  anguish  in  this  flame.  But  Abraham  said.  Son,  remember  that  thou  in  thy  lifetime  receivedst  thy  good 
things,  and  Lazarus  in  like  manner  e\-il  things:  but  now  here  he  is  comforted,  and  thou  art  in  anguish.  And 
beside  all  this,  between  us  and  you  there  is  a  great  gulf  fixed,  that  they  which  would  pass  from  hence  to 
you  may  not  be  able,  and  that  none  may  cross  over  from  thence  to  us.  And  he  said,  I  pray  thee  therefore, 
father,  that  thou  wouldest  send  him  to  my  father's  house;  for  I  have  five  brethren;  that  he  may  testify  unto 
them,  lest  they  also  come  into  this  place  of  torment.  But  Abraham  saith.  They  have  Moses  and  the  proph- 
ets; let  them  hear  them.  And  he  said,  Nay,  father  Abraham:  but  if  one  go  to  theni  from  the  dead, 
they  will  repent.  And  he  said  unto  him.  If  they  hear  not  Moses  and  the  prophets,  neither  will  they  be 
persuaded,  if  one  rise  from  the  dead. 

This  parable  presents  a  complete  outHne  of  life  beyond  death.     Its 
elements  seem  to  be  the  following: 

1.  At  death  the  unrighteous  simply  are  buried.  But  the  righteous 
are  carried  away  by  the  angels  into  the  place  of  bliss. 

2.  The  place  of  abode  after  death  for  both  sinner  and  righteous 
one  is  Hades.  But  Hades  has  positions  separated  widely  and  differ- 
ing vastly  from  one  another.  To  the  blissful  portion,  the  righteous 
are  assigned;    elsewhere  abide  the  unrighteous. 

3.  Righteous  and  unrighteous  are  within  sight  of  one  another; 
may  converse  with  one  another;  but  it  is  beyond  possibility  for  the 
one  to  cross  over  to  the  other  from  either  location. 

4.  To  the  one,  the  state  of  Hades  is  comfort;  to  the  other,  it  is 
anguish.  For  the  sinner  it  is  a  place  of  torment,  made  such  by  a 
consuming  thirst  awakened  by  a  perpetual  torture  in  flame.     The 


LIFE  AFTER  DEATH  297 

one  unceasing  but  unmet  longing  of  the  sinner  in  torment  is  that  he 
may  have  ever  so  httle  portion  of  v^^ater  with  which  to  slake  his  fever- 
ish thirst. 

5.  The  felicity  of  the  righteous  consists  in  his  abiding  fellowship 
with  the  great  fathers  of  his  people. 

It  may  reasonably  be  felt  that  such  a  formal  exhibit  of  the  thought 
of  the  parable  shows  a  fatal  lack  of  sense  for  the  figurative.  Jesus 
spoke  the  parable,  it  may  be  beheved,  but  did  not  intend  that  in  any 
of  its  phases  it  should  be  taken  as  in  any  degree  other  than  purely 
imaginative  and  symbolic.  If  this  be  the  correct  view,  it  ought  to 
be  recalled  that,  despite  the  intention  of  Jesus,  this  parable  probably 
has  been  more  formative  of  sharply  defined  Christian  thought  about 
the  future  than  all  other  utterances  on  the  subject  credited  to  Jesus. 

If  the  parable  was  spoken  by  Jesus,  and  if  its  mission  was  not  to 
portray  the  state  of  life  beyond  death,  it  ought  probably  to  be  re- 
garded as  intended  to  teach  the  ethical  basis  of  judgment  and  separa- 
tion between  men.  But  viewed  even  from  that  standpoint,  it  seems 
to  fail  to  articulate  with  the  standards  of  Jesus  as  elsewhere  made 
known.  The  sole  reason  assigned  for  the  differing  fates  of  Lazarus 
and  the  Rich  Man  is  the  fact  that  in  his  lifetime  one  was  miserably 
poor  and  had  no  comforts,  while  the  other  was  wealthy  and  lived 
luxuriously.  It  is  apparently  conceived  by  the  framer  of  the  parable 
that  justice  demands  the  reversal  of  these  conditions  in  the  future 
life.  It  seems  difficult  to  find  the  moral  standards  of  Jesus  in  this 
mode  of  view.  He  did,  indeed,  warn  against  allowing  wealth  to 
become  the  master  in  the  hfe,  document  P  §48.  He  expressed  his 
conviction  when  he  said,  "How  hardly  shall  they  that  have  riches 
enter  into  the  kingdom  of  God,"  document  MK  10:23.  But  these 
do  not  seem  equivalents  for  the  thought  that  because  a  man  is  rich 
now  he  does  not  deserve  fehcity  in  the  future,  because  he  is  poor  now 
he  deserves  bliss  in  the  age  to  come. 

The  philosophy  of  life  underlying  the  saying,  "Son,  remember 
that  thou  in  thy  lifetime  receivedst  thy  good  things,  and  Lazarus  in 
like  manner  evil  things:  but  now  here  he  is  comforted,  and  thou  in 
anguish,"  was  that  of  the  Jewish  people  for  centuries,  as  is  testified 
by  large  areas  of  the  Old  Testament.  But  here  only  has  it  found 
expression  in   the  reputed  teaching  of  Jesus.      His  moral  and  rcli- 


298  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

gious  outlook  seems  to  have  excluded  this  form  of  reasoning ;  it  could 
hardly  be  held  by  a  man  conscious  of  his  own  essential  moral  worth 
and  destiny  apart  from  that  which  was  external  to  him.  This  phase 
of  the  parable  is  one  of  many  which  give  it  a  Jewish  cast  in  a  sense 
not  assignable  to  the  Jewish  coloring  of  the  body  of  Jesus'  teaching. 
By  this  cast  is  not  meant  solely  its  view  of  the  future,  but  like- 
wise the  area  within  which  it  moves  exclusively — that  is,  "Father 
Abraham"  and  "Moses  and  the  prophets." 

]May  it  be  that  this  is  an  old  Jewish  parable  which  has  found  a 
place  in  the  document  P  tradition  of  the  parables  of  Jesus  ?  Nothing 
in  its  location  in  document  P  demands  that  it  be  considered  as  always 
having  had  a  place  there.  Its  historical  occasion  is  not  suggested, 
except  as  it  is  made  to  follow,  after  the  intervention  of  P  §§50-52, 
upon  a  parable  and  some  sayings  about  money,  P  §§47-49.  Little 
weight  ought  to  be  given,  however,  to  document  P  relationships; 
any  conclusion  must  be  otherwise  based.  Certainty  is  not  attainable; 
probabihty  must  suffice.  If  the  parable  is  regarded  as  not  from 
Jesus,  that  summary  of  his  teaching  on  Life  after  Death  which  pre- 
cedes this  study  of  the  parable  contains  the  results  attainable  from 
his  own  words.  If  one  thinks  of  the  parable  as  from  him  there  will 
be  added  the  thoughts  deduced  from  the  parable. 


CHAPTER  VII 

THE   KINGDOM   OF   GOD 

§1.  Opening  Announcements  about  the  Kingdom 

§2.  The  Kingdom  as  Actual  in  the  Present 

§3.  Antitheses  to  the  Kingdom  of  God 

§4.  The  Future  in  General  of  the  Kingdom 

§5.  The  Mystery  of  the  Kingdom  of  God 

§6.  The  Coming  of  the  Kingdom  of  God 


CHAPTER  VII 
THE  KINGDOM  OF  GOD 
Opening  Announcements  about  the  Kingdom 


Gospel  MT  3:1,  2 
And  in  those  days  cometh  John 
the    Baptist,     preaching    in    the 
wilderness     of     Judtea,      saying, 
Repent  ye;    for  the  kingdom  of    of  sins. 
heaven  is  at  hand. 


A.    BY  JOHN 

Document  MK  1:4 

John  came,  who  baptized  in 


wilderness  and  preached  the  bap- 
tism of  repentance  unto  remission 


Gospel  LK  3:2,  3 
The  word  of  God  came  unto 
John  the  son  of  Zacharias  in  the 
wilderness.  And  he  came  into  all 
the  region  round  about  Jordan, 
preaching  the  baptism  of  repent- 
ance unto  remission  of  sins. 


B.    BY  JESUS 


Gospel  MT  4:12,  17 
Now  when  he  heard  that  John 
was   delivered   up,    he 


Document  MK  §4 

Now  after  that  John  was  de- 
ithdrew    livered  up,  Jesus  came  into  Gali- 

into  Galilee lee,  preaching  the  gospel  of  God, 

From  that  time  began  Jesus  to    and  saying,  The  time  is  fulfilled, 
preach,  and  to  say.  Repent  ye;  for    and    the   kingdom  of  God  is   at 
the  kingdom  of  heaven  is  at  hand,    hand:   repent   ye,  and  believe  in 
the  gospel. 


Document  G  §§s,  6 

And  Jesus  returned  in  the  power 
of  the  Spirit  into  Galilee:  and  a 
fame  went  out  concerning  him 
through  all  the  region  round  about. 
And  he  taught  in  their  synagogues, 
being  glorified  of  all. 

And  he  came  to  Nazareth, 
where  he  had  been  brought  up: 
and  he  entered,  as  his  custom  was, 
into  the  synagogue  on  the  sab- 
bath day,  and  stood  up  to  read. 
And  there  was  delivered  unto  him 
the  book  of  the  prophet  Isaiah. 
And  he  opened  the  book,  and 
found  the  place  where  it  was 
written, 

The  Spirit  of  the  Lord  is  upon 
me, 

Because  he  anointed  me  to 
preach  good  tidings  to  the 
poor: 

He  hath  .sent  me  to  proclaim 
release  to  the  captives. 

And  recovering  of  sight  to  the 
blind, 

To  set  at  liberty  them  that  are 
bruised, 

To  proclaim  the  acceptable 
year  of  the  Lord. 
And  he  closed  the  book,  and  gave 
it  back  to  the  attendant,  and  sat 
down:  and  the  eyes  of  all  in  the 
synagogue  were  fastened  on  him. 
And  he  began  to  say  unto  them. 
To-day  hath  this  scripture  been 
fulfilled  in  your  ears.  .Vnd  all 
bare  him  witness,  and  wondered 
at  the  words  of  grace  which  pro- 
ceeded out  of  his  mouth. 

It  was  observed  in  a  preceding  study'  (i)  that  gospel  MT  is  alone 
in  crediting  John  the  Baptist  at  the  opening  of  the  report  with  the 
phrase  "the  kingdom  of  heaven  is  at  hand;"  (2)  that  the  use  of  the 
term  "  kingdom  of  heaven  (or  God) "  is  nowhere  attributed  to  John 

I  See  pp.  85-87. 

301 


302  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

in  the  documents  MK  and  G  which  report  his  ministry;  (3)  that  the 
gospel  MT  record  of  that  ministry  is  constructed  from  documents 
MK  and  G;'  (4)  that  what  Matthew  credits  above  to  John  the  Bap- 
tist is  verbally  the  same  as  the  opening  message  said  to  have  been 
spoken  by  Jesus,  Matt.  4:17;  (5)  that  the  latter  is  drawn  by  Matthew 
from  document  MK  §4;  (6)  that,  therefore,  the  former  may  be 
regarded  as  likewise  traceable  to  MK  §4;  (7)  that  this  editorial 
inference  by  Matthew  is  one  expression  of  a  tendency  manifest  in 
many  places  in  his  gospel.  His  document  G  made  it  clear  to  him 
that  John  had  announced  an  impending  crisis,  G  §iB,  D,  E;  for  the 
evangelist  that  crisis  seems  to  have  been  adequately  and  precisely 
covered  by  the  words  of  summary,  "The  kingdom  of  heaven  is  at 
hand."  Evidently  he  was  not  conscious  of  modifying  the  thought 
of  his  documents  by  placing  this  assertion  as  a  summary  of  John's 
message  at  the  opening  of  his  report  of  the  work  of  John.  But 
for  him  who  would  know  the  precise  phraseology  of  John,  the  sum- 
mary of  the  evangehst  must  be  passed  over  in  favor  of  the  docu- 
mentary records  in  MK  §1  and  G  §1. 

In  crediting  Jesus  with  the  phrase,  Matthew  is  following,  with 
slight  verbal  modifications,  the  record  of  his  document  iSIK  §4. 
That  which  document  MK  reports  here  is  not  used  by  Luke;  he 
prefers  the  account  of  the  opening  message  and  method  of  Jesus 
presented  to  him  in  his  document  G  §§5,  6.  The  document  G  does 
not  portray  Jesus  as  beginning  his  ministry  with  the  announcement, 
"The  kingdom  of  God  is  at  hand:  repent  ye,  and  beheve  in  the 
gospel."  It  represents  him  rather  as  giving  expression,  through  the 
use  of  Old  Testament  Scripture,  to  his  sense  of  prophetic  vocation — 
"The  Spirit  of  the  Lord  is  upon  me."  By  which,  it  seems,  he  does 
not  mean  explicitly  to  say  either,  "I  am  the  Messiah,"  or  "The  king- 
dom of  the  Messiah  (or  heaven  or  God)  is  at  hand."  Since  the 
document  MK  does  not  report  the  announcement,  "The  kingdom 
of  God  is  at  hand,"  as  spoken  on  any  definite  occasion,  but  places 
it  at  the  opening  of  its  record  of  Jesus'  public  activity,  before  the 
statement  of  work  at  any  specific  place  in  Galilee,  it  ought  probably 
to  be  regarded  as  the  summary,  for  the  framer  of  document  MK, 
of  the  message  delivered  by  Jesus  in  the  course  of  his  public  ministry. 

'  See  p.  10. 


THE  KINGDOM  OF  GOD  303 

It  would  do  injustice,  perhaps,  to  the  historical  accuracy  of  the 
fashioner  of  document  MK  to  hold  that  he  intends  by  these  words  to 
represent  Jesus  as  stepping  forth  from  private  life  with  the  bare, 
startling  assertion,  "The  kingdom  of  God  is  at  hand;"  it  is  probably 
more  just  to  think  of  him  as  intending  by  these  words  to  state  briefly 
and  impressively  what  he  conceived  to  be  the  central  thought  in  the 
message  of  Jesus  during  his  activity  in  Galilee. 

The  statement,  "The  kingdom  of  God  is  at  hand,"  may  be  inter- 
preted either  as  an  assertion  that  the  kingdom  is  imminent  with  the 
implication  that  it  will  soon  be  realized,  or  as  an  ai^rmation  that  the 
kingdom  has  drawn  near  to  men,  is  now  in  the  midst  of  men,  whether 
or  no  they  recognize  the  fact  of  its  present  realization.  We  cannot 
say  with  certainty  what  content  the  statement  held  for  the  person 
who  attributed  it  to  Jesus  in  document  MK  §4;  but  it  seems  most 
probable  that  he  used  it  in  the  former  of  these  senses,  that  is,  that 
he  intended  to  represent  Jesus  as  promising  that  the  complete  realiza- 
tion of  the  kingdom  of  God  would  not  be  long  deferred.  That  he 
did  so  intend  seems  clear  from  that  by  which  this  promise  is  preceded 
and  that  which  follows  it:  "The  time  is  fulfilled,  and  the  kingdom 
of  God  is  at  hand:  repent  ye,  and  believe  in  the  gospel."  Read  in 
the  light  of  the  expectations  of  the  age  in  which  document  MK  was 
fashioned,  these  words  of  summary  from  the  framer  of  the  document 
would  seem  to  bear  one  interpretation  only.  And  it  must  surely  be 
held  that  the  thought  involved  in  that  interpretation  is  not  conveyed 
by  the  opening  message  of  Jesus  as  reported  by  document  G  §§5,  6. 
The  document  G  does  not  represent  Jesus  as  beginning  his  public 
activity  by  promising  that  within  the  lifetime  of  his  hearers  the 
kingdom  of  God  would  be  fully  realized. 

Of  course,  it  is  to  be  said  that  neither  does  document  MK  do  so  by 
these  words  which  it  attributes  to  Jesus,  since  these  words  are  capable 
of  another  interpretation,  an  interpretation  which  places  them  as, 
at  the  least,  not  out  of  harmony  with  document  G.  If  that  other 
interpretation  be  assigned  to  document  MK,  it  becomes  a  question  of 
determining  whether  Jesus  did,  at  later  periods  in  his  ministry,  state 
the  thoughts  of  document  G  §6  in  the  phraseology  of  document 
MK  §4,  and  thus  give  justification  for  summarizing  his  message  in 
the  terms  of  document  MK  §4.     For  it  is  taken  as  probable,  in  the 


304  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

highest  degree,  that  document  MK  §4  is  intended  as  editorial  sum- 
mary, not  as  reportorial  transcript.  However,  it  is  already  clear  that 
document  MK  §4  may  be  regarded  in  any  one  of  four  ways: 

^.  As  a  summary  by  the  framer  of  document  MK,  intended  to 
represent  that  Jesus  promised,  as  the  staple  of  his  message,  the  speedy 
realization  of  the  kingdom  of  God. 

B.  As  a  report  of  the  substance  of  Jesus'  public  preaching  from 
the  person  who  fashioned  document  MK,  intended  by  him  to  repre- 
sent Jesus  as  stating  that  the  kingdom  of  God  had  already  drawn 
near  to  men,  that  is,  was  even  now  in  their  midst. 

C.  As  a  precise  record  of  the  words  used  by  Jesus  as  his  opening 
message  in  Galilee,  intended  by  Jesus  as  an  assertion  that  within 
the  lifetime  of  his  hearers  the  kingdom  of  God  would  be  fully  realized. 

D.  As  an  accurate  report  of  the  words  by  which  Jesus  began  his 
public  work  in  Galilee,  intended  by  him  to  convey  the  thought  that 
there  was  already  present  in  the  midst  of  men  that  for  which  they  were 
hoping  and  looking,  the  kingdom  of  God. 

If  it  be  thought  likely  that  document  ]\IK  §4  is  editorial  summary, 
the  study  of  what  Jesus  subsequently  said  as  reported  in  the  docu- 
ments must  determine  whether  A  or  B  or  neither  correctly  sum- 
marizes the  teaching  of  Jesus.  If  C  be  regarded  as  the  correct  view 
of  the  passage,  it  is  to  be  said:  (i)  that  it  stands  opposed  to  the 
representation  of  document  G§§5,  6,  which  reports  Jesus  to  have 
begun  his  ministry  in  a  manner  fundamentally  different;  (2)  that 
document  MK  itself,  by  subsequent  reports,  does  not  support  the  con- 
viction that  Jesus  began  his  ministry  by  assertions  about  the  kingdom 
of  God,  for  it  is  not  until  the  discourse  on  the  kingdom  in  parables 
by  the  sea  that  document  MK  again  attributes  the  phrase  "kingdom 
of  God"  to  Jesus,  MK  §§20-24 — a  discourse  apparently  intended  by 
Jesus  to  oppose  current  conceptions  of  the  kingdom;'  (3)  that  among 
the  sayings  of  Jesus  about  the  kingdom  in  document  MK^  there  is 
one  only  that  may  be  cited  in  support  of  the  idea  of  the  kingdom 
expressed  in  C  above,  namely  MK  9:1,  and  this  saying  is  open  to 

'  See  pp.  229-35,  315-22- 

»  The  occurrences  of  "kingdom  of  God"  in  document  MK  are  in  1:15;  4:11. 
26,30;  q:i;  10:14,15,23-25;  12:34;  14:25.  In  MK  9:47,  it  is  a  later  substitute  for 
"enter  into  life,"  as  seen  on  pp.  260,  261. 


THE  KINGDOM  OF  GOD  305 

another  interpretation,  and,  in  any  event,  probably  belongs  to  the 
last  days  of  Jesus'  life;  (4)  that  document  G,  which  records  the  early 
ministry  of  Jesus  in  Gahlee,  credits  Jesus  with  two  references  only 
to  the  kingdom  of  God,  namely,  "  Blessed  are  ye  poor:  for  yours  is  the 
kingdom  of  God,"  G  §10,  and  "Among  them  that  are  born  of  women 
there  is  none  greater  than  John :  yet  he  that  is  but  little  in  the  king- 
dom of  God  is  greater  than  he,"  G§2oC,  both  of  which  seem  to 
indicate  a  present  rather  than  an  impending  or  future  kingdom. 

If,  however,  it  be  held  that  D  above  is  the  truth  about  document 
MK  §4,  it  ought  to  be  observed  that  the  evidence  already  brought 
forward  from  documents  MK  and  G  requires  that  one  believe  that, 
having  once  made  the  announcement  in  isolation  from  all  other 
statements,  Jesus  did  not  again  expressly  revert  to  the  theme  for  a  long 
time.  At  the  earhest,  document  MK  9 :  i  was  not  spoken  until  the  close 
of  active  work  in  Galilee,  and  is  probably  later;  the  statement  in 
document  G  §  20C  is  only  secondarily,  if  at  all,  an  indicator  of  the 
time  of  the  kingdom  of  God.  By  interpreting  MK  §4  in  the  sense  of 
D  above,  the  thought  is  brought  more  nearly  into  accord  with  that 
of  document  G  §§5,  6,  but  still  remains  removed  some  distance  from 
it,  and  there  is  the  great  difference  in  phraseology  to  account  for  in 
any  case.  That  difference  ultimately  involves  an  essential  difference 
in  the  meihod  of  Jesus,  as  will  be  understood  if  one  considers  the 
sure  effect  of  direct  statements  at  that  time  about  the  kingdom  of 
God.  The  attitude  of  Jesus  toward  direct  assertions  about  messiah- 
ship  ought  also  to  be  had  in  mind.  It  seems  difficult  to  hold 
that  Jesus  opened  his  ministry  with  the  words  of  document 
MK  §4,  in  whatever  sense  those  words  may  be  taken.  If  it  be  con- 
tended that  he  did,  it  is  still  to  be  conceded  that  the  documents 
represent  him  as  not  again  treating  the  theme  of  the  time  of  the  king- 
dom until  a  considerably  later  period  in  his  ministry.  This  is  not 
historically  impossible,  but  in  view  of  all  the  considerations  involved 
seems  improbable. 

More  probable  is  it  that  MK  §'4  is  an  editorial  summary  by  the 
framer  of  document  MK.  As  such  it  is  open  to  test  as  to  accuracy; 
certain  evidences  brought  forward  above  as  to  the  subsequent  con- 
tents of  the  documents  seem  to  show  that  it  is  not  an  accurate  sum- 
mary for,  at  least,  the  period  of  the  GaUlean  ministry  of  Jesus. 


3o6  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

Whether  it  is  for  the  ministry  as  a  whole,  subsequent  study  must 
determine.  Except  for  the  single  case  of  document  MK  §4,  there  is 
documentary  agreement  and  consistency  throughout  the  entire  rec- 
ords of  the  Galilean  ministry  of  Jesus  as  to  the  method  and  message 
of  Jesus. 

§2.     The  Kingdom  as  Actual  in  the  Present 

Document  G  §2oC 

I  say  unto  you,  Among  them  that  are  born  of  women  there  is  none  greater  than  John:  vet  he  that  is 
but  httle  m  the  kingdom  of  God  is  greater  than  he. 

If  the  kingdom  of  God  is  conceived  to  be  some  future  place  or  state, 
and  that  alone,  by  this  saying  Jesus  excludes  John  the  Baptist  from 
participation  in  it.  If  here  the  kingdom  of  God  means  the  future 
form  of  life  for  the  righteous,  John,  than  whom  Jesus  declares  there 
has  arisen  none  greater  in  his  field  as  preacher  of  righteousness,  has 
no  share  in  the  future  life  of  the  righteous.  But  it  seems  evident  that 
Jesus  does  not  intend  to  teach  the  exclusion  of  John  from  the  future 
kingdom,  which  was  to  be  a  possession  even  of  men  who,  though 
great,  were  not  regarded  by  Jesus  as  John's  superiors— "  Abraham, 
and  Isaac,  and  Jacob,  and  all  the  prophets"  (document  P  §40). 
Hence  the  phrase,  "kingdom  of  God,"  in  this  passage  seems  not  to  have 
a  future  reference,  but  relates  to  the  present  and  the  present  only. 
Therefore  the  "kingdom  of  God"  is  something  that  has  come  sub- 
sequent to  John.  And  it  is  so  fundamentally  different  in  nature  from 
that  for  which  John  stood,  it  represents  so  great  an  advance  upon 
the  whole  outlook  and  expectation  of  John,  that  it  may  be  affirmed 
of  one  who  has  in  the  least  degree  entered  into  it  that  he  is  greater 
than  John.  Thus  Jesus  makes  John  the  Baptist  to  stand  as  the 
final  and  noble  representative  of  an  old  order.  The  new  order  he 
comprehensively  covers  by  his  phrase  ''the  kingdom  of  God." 
John  belongs  altogether  within  the  days  before  the  kingdom  of  God. 
On  the  other  hand,  the  kingdom  of  God,  as  here  used,  belongs  alto- 
gether within  the  days  now  being  spent  by  Jesus  and  his  disciples. 

The  same  conception  is  involved  in  another  passage,  this  time  in 
document  P: 

Document  P  §50 

The  law  and  the  prophets  wrtre  until  John:  from  that  time  the  gospel  of  the  kingdom  of  God  is  preached, 
and  every  man  entereth  violently  into  it. 


THE  KINGDOM  OF  GOD  307 

It  is  hardly  possible  to  overemphasize  this  sense  in  Jesus  of  an  era 
introduced  by  himself  through  his  own  message  and  deeds,  the  era 
of  the  kingdom  of  God.  Despite  his  high  valuation  of  the  law  and 
the  prophets,  he  conceives  of  their  sway  as  forming  a  period  culminat- 
ing in  John  the  Baptist,  but  distinct  from  that  which  began  after  the 
days  of  John. 

Yet  more  sharply  does  this  consciousness  of  the  immediate  pres- 
ence of  the  kingdom  of  God  in  the  present  receive  expression  by 
Jesus  in  connection  with  certain  of  his  public  acts : 

Document  P  §i6F 
But  if  I  by  the  finger  of  God  cast  out  demons,  then  is  the  kingdom  of  God  come  upon  you. 

Not  only  does  Jesus  give  evidence  here  of  his  belief  in  the  kingdom 
as  having  a  present  realization,  but  the  present  bringing-in  of  the 
kingdom  he  grounds  upon  the  activity  of  God  manifested  through 
his  own  ministry.  The  kingdom  of  God  has  come  upon  his  hearers 
in  the  form  of  deeds  wrought  by  "the  finger  of  God."  Through 
himself  the  kingdom  of  God  has  drawn  near  to  the  men  of  his  day. 
It  is  from  the  depths  of  this  self-consciousness,  this  conviction  of 
the  complete  control  and  potent  expression  of  the  mund  of  God  through 
his  own  personality  and  the  mediative  influence  of  that  personahty 
upon  others,  that  there  came  forth  yet  another  assertion  of  the  present 
realization  of  the  kingdom  of  God: 

DOCDMENT    P§59 

And  being  asked  by  the  Pharisees,  when  the  kingdom  of  God  cometh,  he  answered  them  and  said, 
The  kingdom  of  God  cometh  not  with  observation:  neither  shall  they  say,  Lo,  here!  or.  There!  for  lo,  the 
kingdom  of  God  is  in  the  midst  of  you. 

That  which  Jesus  felt  thus  deeply  and  expressed  so  clearly  as  to 
the  present  appearance  of  the  kingdom  of  God  among  men,  as  to  this 
present  coming  of  the  kingdom  of  God  upon  his  hearers,  he  is  reported 
by  document  P  to  have  given  to  his  disciples  as  their  summary  mes- 
sage in  their  brief  mission  during  his  lifetime: 

Document  P  §4 
And  into  whatsoever  city  ye  enter,  and  they  receive  you,  eat  such  things  as  are  set  before  you :  and 
heal  the  sick  that  are  therein,  and  say  unto  them.  The  kingdom  of  God  is  come  nigh  unto  you.  But  into 
whatsoever  city  ye  shall  enter,  and  they  receive  you  not,  go  out  into  the  streets  thereof  and  say,  Even  the 
dust  from  your  city,  that  cleaveth  to  our  feet,  we  do  wipe  off  against  you:  howbeit  know  this,  that  the 
kingdom  of  God  is  come  nigh. 

We  cannot  be  sure,  indeed,  that  Jesus  did  so  instruct  his  disciples  as 
to  the  content  of  their  message,  for  the  document  MK  record  of  the 
injunctions  of  Jesus  in  connection  with  their  public  activity  does  not 
represent  Jesus  as  assigning  to  them  any  specific  formula  of  announce- 


3o8  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

ment,  MK  §3iA.  It  seems  not  improbable  that  this  heralded  message 
has  found  a  place  in  the  document  P  report  because  it  was  the  watch- 
word of  the  early  Christian  propagandists  after  the  death  of  Jesus. 
Such  an  announcement  was  suitable  to  that  method  of  these  propa- 
gandists which  is  outlined  by  gospel  MT  lo:  23,  outlined  doubtless  on 
the  basis  of  the  method  actually  being  pursued  when  JNIatthew  did 
his  work  of  discourse  construction.'  The  Lukan  addition  to  the 
document  jMK  report  of  the  saying  about  the  Rise  of  Messianic 
Claimants,  MK  13:5,  6  =  Luke  21:8,  indicates  by  the  words,  "The 
time  is  at  hand,"  that  some  such  formula  was  the  watchword  of  each 
successive  messianic  movement,  and  probably  was  adopted  by  the 
adherents  of  Jesus  in  their  propaganda.  This  seems  sustained 
further  by  document  M  §4.  In  that  case,  the  above  summary  mes- 
sage by  the  disciples  to  their  hearers  may  not  be  included  among  those 
rightly  assigned  to  Jesus.  No  doubt,  if  it  has  found  a  place  here 
solely  because  of  its  use  by  the  disciples  in  the  mission  subsequent 
to  Jesus,  its  meaning  is  not  that  suggested  by  the  preceding  sayings 
from  Jesus,  but  is  rather  a  confident  assertion  that  the  kingdom  of 
God  is  to  be  realized  in  the  near  future.  In  that  case,  it  belongs  in 
origin  and  sense  with  the  similar  saying  in  document  MK  §4,  if  the 
latter  be  regarded  as  an  editorial  summary  intended  to  represent 
Jesus  as  promising  the  speedy  coming  of  the  kingdom  in  the  future. 
With  this  saying  of  document  P  §4,  as  with  that  of  document  MK  §4, 
there  are  four  possibilities  as  to  source  and  meaning.  No  one  of 
them  may  be  arbitrarily  adopted;  that  one  which  is  right  must  be 
determined  not  from  these  sayings  alone,  for  which  there  are  two 
sources  and  two  senses  possible,  each  with  something  in  its  favor, 
but  from  the  content  of  the  other  sayings  of  Jesus  about  the  time  of 
the  kingdom,  if  such  are  consistent  and  unmistakable  in  time  indica- 
tions. 

'  That  wliich  is  attained  as  to  the  time  of  the  kingdom  of  God  from 
such  of  the  above  sayings  as  are  surely  assignable  to  Jesus  himself, 
and  of  which  the  meaning  seems  clear,  is  that  the  kingdom  of  God 
actually  has  some  realization  in  the  present,  has  drawn  near  to  men, 
has  come  upon  men,  is  in  the  midst  of  men.  About  these  sayings 
there  is  no  future  outlook;  they  are  of  the  present.  Their  message 
is  not  a  prophecy;   it  is  an  assertion.     It  is  not  a  promise  of  some- 

'  See  pp.  88-92. 


THE  KINGDOM  OF  GOD  309 

thing  to  come;  it  is  an  affirmation  of  something  already  come.  The 
words  do  not  awaken  expectation;  they  stir  inquiry  which  resuUs  in 
either  a  slothful  incredulity  or  a  fierce  antagonism.  Whether  Jesus 
did  utter  sayings  about  the  kingdom  of  God  which  have  a  future 
outlook,  which  are  in  the  form  of  prophecy,  which  do  make  promise 
of  something  to  come,  which  are  calculated  to  awaken  high  expecta- 
tions— that  is  a  problem  to  be  solved  by  subsequent  study. 

§3.     Antitheses  to  the  Kingdom  of  God 

Some  definite  knowledge  as  to  the  nature  of  the  future  of  the 
kingdom  of  God  would  be  derivable,  it  may  be  supposed,  did  one 
possess  sayings  of  Jesus  in  which  he  had  indicated  what  he  regarded 
as  the  antithesis  or  antitheses  of  the  future  kingdom.  But  the 
evidence  seems  to  show  that  when  one  has  gathered  all  the  cases  of 
antithesis  to  the  kingdom  in  the  Synoptic  Gospels  one  has  brought 
together,  except  for  a  single  instance,  only  sayings  which  for  weighty 
reasons,  apart  from  the  antithesis  or  the  presence  of  the  term  "  king- 
dom of  God,"  must  be  considered  as  coming  from  some  source  other 
than  Jesus.  It  seems  advisable,  however,  for  recapitulatory  purposes, 
to  group  these  sayings  at  this  point,  to  call  attention  briefly  to  their 
content,  and  to  indicate  where  they  are  more  fully  discussed  as  parts 
of  a  larger  study. 

Document  M  §26 

Then  shall  the  King  say  unto  them  on 

his   right    hand,    Come,    ye   blessed   of   my 

Father,  inherit  the  kingdom  prepared  for  you 

I.  from  the  foundation  of  the  world 

Then  shall  he  say  also  unto  them  on  the 
left  hand,  Depart  from  me,  ye  cursed,  into 
the  eternal  fire  which  is  prepared  for  the 
devil  and  his  angels. 

Gospel  MT  iS:g  Document  MK  9:47,  48 

And  if  thine  eye  causeth  thee  to  stumble.  And  if  thine  eye  cause  thee  to  stumble, 

pluck  it  out,  and  cast  it  from  thee:  it  is  good  cast  it  out:  it  is  good  for  thee  to  enter  into  the 

II.  for  thee  to  enter  into  life  with  one  eye,  rather  kingdom  of  God  with  one  eye,  rather  than 

than  having  two  eyes  to  be  cast  into  the  hell  having  two  eyes  to  be  cast  into  hell;   where 

"^  fire.  their  worm  dieth  not,  and  the  fire  is  not 

quenched. 
Document  M  §14  Document  G  §16 

A     Not  every  one  that  saith  unto  me.  Lord,  A     And  why  call  ve  me.  Lord,  Lord,  and  do 

Lord,    shall    enter    into    the    kingdom    of  not  the  things  which  I  say  ? 

heaven;    but  he  that  doeth  the  will  of  my 
Father  which  is  in  heaven. 
B  Many  will 

■say  to  me  in  that  day.  Lord,  Lord,  did  we 
III.  not  prophesy  by  thy  name,  and  by  thy  name 

cast  out  devils,  and  by  thy  name  do  many 
mighty  works?     And  then  will   I   profess 
unto  them,  I  never  knew  you:   depart  from 
me,  ye  that  work  iniquity. 
C  _  Every  one  there-  C  Every  one  that 

fore  which  heareth  these  words  of  mine,  cometh  unto  me,  and  heareth  my  words, 

and  doeth  them  and  doeth  them, 


3IO  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

Matthaean     P  Lukan  §40 

And  I  say  unto  you,  that  many  shall  come  There  shall  be  the  weeping  and  gnashing 

from  the  east   and  the  west,  and  shall  sit  of  teeth,  when  ye  shall  see  Abraham,  and 

down  with  Abraham,  and  Isaac,  and  Jacob,  Isaac,  and  Jacob,  and  all  the  prophets,  in  the 

!"•  in  the  kingdom  of  heaven :  but  the  sons  of  the  kingdom  of  God,  and  yourselves  cast  forth 

kingdom  shall  be  cast  forth  into  the  outer  without.     And   they   shall    come   from   the 

darkness:    there  shall  be  the  weeping  and  ea^t  and  west,  and  from  the  north  and  south, 

gnashing  of  teeth.  and  shall  sit  down  in  the  kingdom  of  God. 

I.  There  can  be  no  mistaking  the  intended  antithesis  in  M  §  26. 
Sharp  and  clear  there  stands  over  against  "  the  kingdom"  its  opposite, 
" the  eternal  fire."  Therefore  it  is  as  a  place  of  bliss  that  "the  king- 
dom" of  the  future  is  conceived  in  this  passage.  This  notion  is  one 
part  of  that  complete  portrayal  of  the  Judgment  Scene  which  is  set 
forth  in  document  M  §26,  but  which,  it  has  been  determined,  belongs 
to  a  period  later  than  Jesus.  The  full  consideration  of  the  para- 
graph, by  which  this  conclusion  was  reached,  is  set  forth  in  §7  of 
chap.  V. 

II.  The  antithesis  of  document  MK  is  "the  kingdom  of  God" 
against  "  Gehenna  where  their  worm  dieth  not  and  the  fire  is  not 
quenched."  This  is  essentially  the  same  contrast  as  that  in  docu- 
ment M  §26.  But  it  has  been  seen  in  a  preceding  study  that:  (i) 
The  original  document  MK  apparently  had  not  "enter  into  the 
kingdom  of  God"  but  "enter  into  life,"  here  as  elsewhere  in  the 
paragraph;  and,  (2)  more  original  than  the  original  MK  is  docu- 
ment M  §5,  in  which  there  seems  not  to  be  any  contrast  of  two  future 
states,  but  rather  of  two  states  of  the  body  in  this  life.  It  is  signi- 
ficant that,  though  the  phrase  "to  enter  into  the  kingdom  of  God" 
is  one  used  frequently  by  Jesus,  the  above  apparently  late  insertion 
of  it  in  document  MK  is  the  only  passage  in  which  the  phrase  neces- 
sarily means  something  in  the  future.  This  saying  about  the  eye 
is  fully  examined  in  §3  of  chap.  vi. 

III.  Against  the  destiny,  "shall  enter  into  the  kingdom  of  God," 
there  is  set  the  very  general  fate,  "Depart  from  me,  ye  that  work 
iniquity."  Absence  from  the  presence  of  the  Christ  in  glory,  in  his 
kingdom,  is  regarded  as  specific  and  severe  enough  in  condemnation. 
But  even  this  opposition  of  fates  is  a  result  of  the  eschatological  addi- 
tion in  portion  B  of  document  M,  an  addition  which  is  part  of  a 
larger  passage  inwrought  here  for  the  disapproving  of  "false  proph- 
ets." The  paragraph  as  a  whole  is  more  closely  studied  in  §2 
of  chap.  V. 

IV.  In  the  Matthaean  P  there  is  that  distinctness  in  contrast  of 


THE  KINGDOM  OF  GOD  31 1 

fates  which  is  so  characteristic  of  the  Matthaean  gospel.  On  the 
one  hand,  the  righteous  "shall  recline  in  the  kingdom  of  heaven;" 
on  the  other,  the  wicked  "shall  be  cast  forth  into  the  outer  darkness: 
there  shall  be  the  weeping  and  gnashing  of  teeth."  It  is  again  feHcity 
against  anguish.  The  kingdom  of  God  in  its  future  is  a  blessing, 
the  abiding-place  of  the  elect.  Of  this  the  Lukan  P,  however, 
knows  only  "in  the  kingdom  of  God"  and  "without;"  the  weeping 
and  gnashing  of  teeth  is  the  expression  of  jealous  anger,  not  anguish.' 
This  Lukan  P  is  apparently  the  only  passage  in  the  original  teaching 
of  Jesus  which  contains  a  contrast  to  the  kingdom  of  God;  and  that, 
it  will  be  observed,  does  not  go  beyond  saying  that  in  the  future 
there  will  be  those  "in"  and  those  "without"  the  kingdom  of  God. 
By  how  great  a  distance  such  a  saying  is  separated  from  those  re- 
ported in  I  and  II  above!  This  saying  of  Lukan  P  §40  is  significant, 
further,  in  its  assertion  about  the  future  Hmits  of  the  kingdom  of 
God — "  they  shall  come  from  the  east  and  west,  and  from  the  north 
and  south."  In  that  affirmation  there  is  a  suggestion  of  the  outlook 
of  Jesus  upon  the  future  of  which  more  particular  account  must  be 
taken  at  a  subsequent  point  in  the  study  of  his  thought  about  the 
kingdom  of  God. 

§4.    The  Future  in  General  of  the  Kingdom 

By  the  defined  scope  of  the  present  work,  there  is  included  of 
necessity  the  study  of  only  those  references  to  the  kingdom  of  God 
which  deal  with  the  future  of  the  kingdom.  But  it  is  the  intention 
to  bring  under  review  every  passage  in  the  Synoptic  Gospels  which 
contributes  in  any  degree  to  a  knowledge  of  the  expected  future 
of  the  kingdom,  whether  the  future  portrayed  was  originally  sketched 
by  Jesus  or  is  an  accretion  to  his  actual  utterances  and  therefore  from 
some  later  source.  As  it  happens,  every  passage  except  one  which 
treats  of  the  future  of  the  kingdom,  but  seems  to  be  from  some  source 
other  than  Jesus,  has  come  under  review  in  one  or  another  preced- 
ing study.  Before  passing  to  that  teaching  on  the  future  of  the 
kingdom  which  seems  assuredly  to  have  come  from  Jesus  himself, 
there  may  be  grouped  for  survey  those  passages,  additional  to  those 
in  §3,  which  are  attributable  to  others  than  Jesus. 

I  See  pp.  56,  57. 


312  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 


Document  MK  13:28,  29 
Now  from  the  fig  tree  learn  her 
parable:  when  her  branch  is  now 
become  tender,  and  putteth  forth 
its  leaves,  ye  know  that  the  sum- 
mer is  nigh;  even  so  ye  also, 
when  ye  see  these  things  coming 
to  pass,  know  ye  that  it  is  nigh, 
even  at  the  doors. 


Gospel  MT  24:32,33 
Now  from  the  fig  tree  learn  her 
parable:  when  her  branch  is  now 
become  tender,  and  putteth  forth 
its  leaves,  ye  know  that  the  sum- 
mer is  nigh;  even  so  ye  also,  when 
ye  see  all  these  things,  know  ye 
that  it  is  nigh,  even  at  the  doors. 

Matthaean  P 
A  Be  not  therefore  anxious,  say- 
ing, What  shall  we  eat?  or. 
What  shall  we  drink  ?  or,  Where- 
withal shall  we  be  clothed  ?  For 
after  all  these  things  do  the 
Gentiles  seek;  for  vour  heavenly 
Father  knoweth  that  ye  have 
need  of  all  these  things.  But 
seek  ye  first  his  kingdom,  and 
his  righteousness;  and  all  these 
things  shall  be  added  unto  you. 
B  Be  not  therefore  anxious  for  the 
morrow:  for  the  morrow  will  be 
anxious  for  itself.  Sufficient 
unto  the  day  is  the  evil  thereof. 
C  Lay  not  up  for  yourselves 
treasures  upon  the  earth,  where 
moth  and  rust  doth  consume, 
and  where  thieves  break  through 
and  steal: 
D  but  lay  up  for  your- 

selves treasures  in  heaven,  where 
neither  moth  nor  rust  doth  con- 
sume, and  where  thieves  do  not 
break  through  nor  steal:  for 
where  thy  treasure  is,  there  will 
thy  heart  be  also. 

Gospel  MT  24:14 
And  this  gospel  of  the  kingdom 
shall  be  preached  in  the  whole 
world  for  a  testimony  unto  all  the 
nations;  and  then  shall  the  end 
come. 

Document  M§is 
He  that  soweth  the  good  seed 
is  the  Son  of  man;  and  the  field 
is  the  world;  and  the  good  seed, 
these  are  the  sons  of  the  kingdom. 
....  The  Son  of  man  shall  send 
forth  his  angels,  and  they  shall 
gather  out  of  his  kingdom  all 
things  that  cause  stumbling,  and 
them  that  do  iniquity,  and  shall 
cast  them  into  the  furnace  of  fire: 
there  shall  be  the  weeping  and 
gnashing  of  teeth.  Then  shall  the 
righteous  shine  forth  as  the  sun  in 
the  kingdom  of  their  Father. 
Document  M§24 
Then  shall  the  kingdom  of 
heaven  be  likened  unto  ten  virgins, 
which  look  their  liimii'-.  and  went 
forth  to  meel  the  Ijridcgroom. 
And  five  of  them  were  foolish,  and 
five  were  wise. 


Gospel  LK  21:29-31 
Behold  the  fig  tree,  and  all  the 
trees:  when  they  now  shoot  forth, 
ye  see  it  and  know  of  your  own 
selves  that  the  summer  is  now 
nigh.  Even  so  ye  also,  when  ye 
see  these  things  coming  to  pass, 
know  ye  that  the  kingdom  of  God 
is  nigh 

LUKAN  P  §§24-26 
A  And  seek  not  ye  what  ye  shall 
eat,  and  what  ye  shall  drink, 
neither  be  ye  of  doubtful  mind. 
For  all  these  things  do  the  na- 
tions of  the  world  seek  after:  but 
your  Father  knoweth  that  ye 
have  need  of  these  things.  How- 
beit  seek  ye  his  kingdom,  and 
these  things  shall  be  added  unto 
you. 

B  Fear  not,  little  flock;    for 

it  is  your  P'ather's  good  pleasiu-e 
to  give  you  the  kingdom. 

C  Sell 

that  ye  have,  and  give  alms; 


D  make 

for  yourselves  purses  which  wax 
not  old,  a  treasure  in  the  heavens 
that  faileth  not,  where  no  thief 
draweth  near,  neither  moth 
destroyeth.  For  where  your 
treasure  is,  there  will  your  heart 
be  also. 


Gospel  LK  22:28-30 
But  ye  are  they  which  have 
continued  with  me  in  my  tempta- 
tions; and  1  appoint  unto  you  a 
kingdom,  even  as  my  Father  ap- 
pointed unto  me,  that  ye  may  eat 
and  drink  at  niv  table  in  my  king- 
dom; and  ye  sliall  sit  on  thrones 
judging  the  twelve  tribes  of  Israel. 


THE  KINGDOM  OF  GOD  313 


Gospel  MT  16:19 
I  will  give  unto  ihee  the  keys 
of  the  kingdom  of  heaven:  and 
whatsoever  thou  shall  bind  on 
earth  shall  be  bound  in  heaven: 
and  whatsoever  thou  shah  loose  on 
earth  shall  be  loosed  in  heaven. 


I.  Matthew  has  followed  his  document  MK  closely  in  this  para- 
graph, including  the  phrase  "it  is  nigh,"  which  seems  to  mean  "the 
destruction  of  Jerusalem  is  nigh. "  But  for  this  general  term  Luke  has 
substituted  the  interpretative  words  "the  kingdom  of  God  is  nigh." 
By  so  doing  he  made  the  preceding  paragraph  in  the  discourse  appear 
to  treat  of  the  coming  of  the  kingdom  of  God,  something  neither 
stated  nor  imphed,  either  by  the  thirteenth  chapter  of  document  MK 
or  by  document  P  §60.  The  actual  theme  of  the  preceding  para- 
graph in  the  final  discourse  and  its  relation  to  the  above  saying  are 
considered  in  §§8,  9  of  chap.  iv. 

II.  By  the  substitution  in  the  Lukan  P  of  the  present  portions 
B,  C  for  the  more  original  form  as  preserved  in  portions  B,  C  of  the 
Matthaean  P,  there  is  formulated  the  expectation  that  "  the  kingdom" 
is  imminent.  So  near  is  it  that  to  accumulate  possessions  in  any 
form  is  folly;  the  time  for  their  use  by  men  will  soon  be  past;  there- 
fore, "Sell  that  ye  have,  and  give  alms,"  assured  that  "it  is  your 
Father's  good  pleasure  to  give  you  the  kingdom."  These  changes 
in  the  Lukan  P  seem  to  have  been  wTought  under  the  influence  of 
the  contiguous  document  P  version  of  the  parables  of  the  final  dis- 
course, P  §§27-30.  This  recension  of  these  parables  shows  so 
notable  an  eschatological  cast  that  it  is  natural  that  sayings  in  the 
document  near  these  parables  should  undergo  the  modifications 
which  are  observable  by  comparing  the  two  reports  of  the  portions 
B,  C.  The  whole  paragraph  of  which  these  sayings  are  a  part  is  set 
forth  on  pp.  61-63;  the  parables  which  seem  to  have  affected  them 
are  examined  in  §10  of  chap.  iv. 

III.  By  this  saying  "the  kingdom"  is  made  the  subject  of  pubhc 
proclamation  in  the  future  "unto  all  the  nations;"  this  as  a  forecast 
by  Jesus  about  "the  kingdom"  would  be  of  the  utmost  significance. 
But  the  evidence  seems  to  compel  the  conclusion  that  this  saying  is 
later  than  the  time  of  Jesus.  The  problem  of  its  source  is  considered 
at  length  in  §4  of  chap.  iv. 


314  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

I\'.  In  this  exposition  of  the  parable  of  the  Wheat  and  Tares  there 
are  two  kingdoms  distinguished  clearly,  namely,  "the  kingdom  of  the 
Son  of  man"  and  "  the  kingdom  of  their  Father."  It  is  by  a  process 
of  ehmination  from  the  former  that  the  latter  is  finally  constituted. 
This  is  the  most  elaborate  conception  of  "the  kingdom"  in  the 
Synoptic  Gospels.  But  it  has  been  observed  that  it  was  apparently 
against  precisely  this  notion  of  a  kingdom  through  separation  of  bad 
from  good  that  the  parable  was  directed  by  Jesus.  In  other  words, 
what  Jesus  seeks  to  cast  out  of  the  mind  of  his  hearers  by  this  parable 
is  made  by  his  early  expositors  to  be  the  central  truth  intended  to  be 
taught  by  the  parable.  The  meaning  of  the  parable  and  the  content 
of  its  reputed  explication  are  examined  in  §6  of  chap.  v. 

V.  The  source  of  the  formula,  "Then  shall  the  kingdom  of  heaven 
be  likened  unto,"  in  this  and  certain  other  parables  from  the  parable 
group  of  document  M  §§15-25  has  been  considered  on  pp.  200-2. 
It  w^as  determined  that  the  formula  in  the  Ten  Virgins  and  some  others 
of  the  group  resulted  from  documentary  contiguity  to  those  which 
belong  properly  to  the  discourse  in  parables  on  "the  mystery  of  the 
kingdom  of  God." 

VI.  Of  the  two  reports  of  sayings  which  promise  judicial  func- 
tions to  the  Twelve,  the  Lukan  alone  gives  the  promise  in  the  form 
of  participation  "in  my  kingdom."  Both  forms  of  the  saying  are 
studied  as  to  content  and  origin  in  §4  of  chap.  v. 

VII.  The  promise,  "I  will  give  unto  thee  the  keys  of  the  kingdom 
of  heaven,"  is  considered  in  its  contextual  relations  in  §1,  chap.  viii. 

The  opposition  in  the  notions  of  the  future  of  the  kingdom  of 
God  conveyed  by  this  body  of  sayings  ought  to  be  observed:  By 
passage  I,  in  its  Lukan  form,  taken  with  its  context,  the  kingdom  is 
promised  within  the  generation;  by  passage  III  the  end  is  deferred 
until  the  gospel  has  been  preached  "unto  all  the  nations."  By 
passage  IV  there  is  first  on  earth  a  kingdom  of  the  Son  of  man;  after- 
ward, by  a  process  of  selection  in  "the  consummation  of  the  aeon," 
the  kingdom  becomes  "the  kingdom  of  their  Father":  yet  the  Son 
of  man  must  continue  to  have  a  kingdom;  for,  after  the  day  of  judg- 
ment, he  still  holds  the  kingdom  appointed  unto  him  by  his  Father, 
passage  VI,  and  the  Twelve  are  to  share  its  honors  with  him.  By 
the  Lukan  portions  B,  C  in  passage  II  there  is  evidenced  the  convic- 


THE  KINGDOM  OF  GOD  3^5 

tion  that  the  coming  of  the  kingdom  will  not  be  long  deferred;  yet  in 
passage  VII  there  is  involved  the  establishment  of  institutions  which 
imply  a  considerable  period  of  future  ecclesiastical  activity.  Out 
of  this  confusion  of  thought,  found  by  this  grouping  and  contrasting 
of  these  earher  and  later  additions  to  the  original  sayings  of  Jesus,  one 
naturally  wishes  to  pass  to  such  clearness  and  certainty,  if  not  pre- 
cision, as  may  be  had  from  the  utterances  of  Jesus  himself  on  the 
future  of  the  kingdom. 

§5.  The  Mystery  of  the  Kingdom  of  God 
Substantially  the  whole  body  of  teaching  from  Jesus  about  the 
future  of  the  kingdom  of  God  is  contained  within  a  single  discourse 
in  the  form  of  a  number  of  parables.  These  parables  deal  with 
what  Jesus  terms  "the  mystery  of  the  kingdom  of  God."  Outside 
of  this  discourse  (Matt.  i3:i-53  =  MK  4: 1-34  =  Luke  8:4-18), 
there  are  certain  brief  sayings  in  which  Jesus  touches  upon  the  future 
of  the  kingdom;  these  will  be  considered  in  the  final  section  of  the 
present  chapter;  their  contribution  is  minor,  distinctly  secondary  to 
that  given  in  the  parable  discourse. 

That  Jesus  should  speak  seldom  of  the  future  of  the  kingdom  is 
natural,  in  the  light  of  his  policy  toward  the  revelation  of  his  sense 
of  messianic  vocation,  that  is,  if  it  be  supposed  that  he  had  as  fresh 
a  message  about  the  nature  of  the  kingdom  of  the  Messiah  as  about 
the  nature  of  the  Messiah  himself.  On  the  other  hand,  if  Jesus  con- 
ceived of  the  kingdom  as  did  his  contemporaries,  there  was  no  need 
that  he  treat  the  theme  at  length  or,  indeed,  at  all.  Whether  Jesus  spoke 
practically  once  only  on  the  future  of  the  kingdom  because  he  had 
nothing  to  add  or  to  take  away  from  current  notions,  or,  on  the  con- 
trary, because  he  had  so  revolutionary  a  conception  that  he  must 
needs  reveal  it  with  utmost  care,  ought  to  be  determined  not  by  any 
preconceptions  as  to  what  is  likely  in  the  case,  but  by  the  evidence 
presented  in  the  report  of  the  discourse  as  handed  down  in  the  docu- 
ments. However,  on  the  one  hand,  it  is  fair  to  urge  in  advance  that 
Jesus  would  most  likely  think  and  speak  wholly  according  to  the 
mode  of  view  of  his  times;  on  the  other  hand,  it  is  reasonable  to  raise 
the  question  whether  one  should  expect,  from  him  who  had  so  freely 
redefined  by  act  and  attitude  the  vocation  of  Messiah,  such  an  out- 


3i6  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

look  upon  the  future  of  that  Messiah  as  would  fulfil  current  expecta- 
tions as  to  the  kingdom. 

If  Jesus  believed  in  any  future  for  the  kingdom  of  God  fundamen- 
tally different  from  the  future  of  the  messianic  reign  expected  by  his 
fellow-religionists  including  his  own  disciples,  there  must  needs  be 
on  his  part  the  utmost  care  and  skill  in  the  utterance  of  his  convictions, 
in  order  to  avoid  giving  a  kind  and  degree  of  offense  which  would  be 
permanently  fatal  to  his  mission.  To  sketch  the  future  of  the  king- 
dom of  God  in  colors  other  than  those  to  which  his  contemporaries 
were  accustomed  would  be  to  invite  the  rejection  not  only  of  this 
portrayal  but  of  himself  and  the  whole  body  of  his  original  ethical  and 
religious  teaching.  For  no  man  could  openly  and  unambiguously 
utter  himself  in  opposition  to  current  views  about  so  fundamental 
a  theme  as  the  nature  of  the  future  of  the  kingdom  and  expect  to 
retain  longer  the  sympathetic  hearing,  not  to  say  the  favorable  atti- 
tude, of  the  contemporaries  of  Jesus. 

It  was  necessary  in  a  preceding  study  to  consider  the  exposition 
recorded  in  document  M  of  two  of  the  parables  in  the  discourse  on 
the  future  of  the  kingdom.  In  order  to  an  adequate  estimate  of  those 
explications,  the  setting,  purpose,  method,  and  content  of  the  discourse 
as  a  whole  were  considered  at  that  time.  The  arguments  advanced 
need  not  be  repeated  here.'  For  convenience,  a  summary  statement 
may  be  made : 

1.  That  Jesus,  through  the  discourse  in  parables  by  the  sea,  in- 
tended to  make  a  revelation  of  what  he  regarded  as  new  conceptions 
about  the  nature  of  the  kingdom  of  God  is  evidenced  by  the  fact  that 
he  refers  to  the  content  of  these  parables  as  "the  mystery  of  the  king- 
dom of  God,"  document  MK  §2oA  end.  There  could  be  no  "mys- 
tery" in  that  which  was  the  common  knowledge  or  expectation  of  his 
contemporaries;  therefore,  these  parables  apparently  do  not  express 
current  ideas  of  the  kingdom. 

2.  Jesus  chose  the  parabohc  method  on  this  occasion  because  he 
had  something  to  say  that  he  did  not  wish  to  utter  in  plain  terms,  docu- 
ment MK§2oB.  He  did  not  state  why  he  wished  his  truth  to  be 
hidden  from  all  except  those  who  were  able  to  grasp  it  under  figura- 
tive forms.  =*     But  the  natural  inference  is  that  his  reason  was  the 

'  See  pp.  229-35.  '  O"  docunmet  MK  §  20C,  see  p.  231,  n.  i. 


THE  KINGDOM  OF  GOD  317 

same  as  that  which  led  him  to  observe  caution  about  premature 
announcements  of  his  consciousness  of  vocation,  namely,  that  he  had 
a  new  conception  of  the  kingdom,  as  he  had  of  the  Messiah,  and 
wished  to  avoid  the  precipitation  of  a  crisis  before  he  had  completed 
his  work. 

3.  That  Jesus  was  conscious  of  announcing  new  truth  in  these 
parables,  but  that  he  nevertheless  would  have  all  who  were  able  share 
it,  are  both  evidenced,  further,  by  the  refrain  of  the  discourse,  "Who 
hath  ears  to  hear,  let  him  hear,"  a  form  of  exhortation  substantially 
peculiar  to  this  notable  revelatory  discourse. 

^  4.  The  sense  in  Jesus  of  the  revelatory  content  of  these  parables 
is  shown,  further,  in  the  sayings  in  document  MK  §21  AC,  by  which 
he  urges  especially  his  disciples  to  give  most  intent  heed  to  the  mes- 
sage, since  they  must  some  day  set  forth  in  turn  what  now  is  for  them 
alone.  Apparently  it  is  to  this  discourse  that  Jesus  refers  in  his 
final  discourse  on  the  future,  when  he  bids  his  disciples  speak  freely 
in  the  future  what  they  had  withheld  from  pubhc  announcement 
while  he  was  alive.     The  parallelism  is  impressive: 

Document  MK  §21  Document  P  §20 

For  there  is  nothing  hid,  save  that  it  should  be  For  there  is  nothing  covered,  that  shall  not  be 

manifested;   neither  was  a«>'//jj»g  made  secret,  but  revealed;   and  hid,  that  shall  not  be  known. 

that  it  should  come  to  light.  What  I  tell  you  in  the  darkness,  speak  ye  in  the 

If  any  man  hath  ears  to  hear,  let  him  hear      Take  light :   and  what  ye  hear  in  the  ear,  proclaim  upon 

heed  what  ye  hear  the  housetops. 

In  the  earlier  sayings,  the  exhortation  is  to  heedful  hearing,  presum- 
ably of  new  truth;  in  the  later,  the  injunction  is  to  widespread  procla- 
mation of  hidden  truth  that  had  been  heard. 

5.  Solicitude  about  intelligent  understanding  of  the  message  of 
the  parables  and  intention  that  what  is  understood  shall  ultimately 
be  made  known  by  the  disciples  are  both  present  in 

Document  M  §19 
Have   ye  understood   all   these   things?     They   say   unto   him,   Yea.      .\nd   he   said    unto   them. 
Therefore  every  scribe  who  hath   been   made  a  disciple  to  the  kingdom  of  heaven  is  like  unto  a  man 
that  is  a  householder,  which  bringeth  forth  out  of  his  treasure  things  new  and  old. 

This  saying,  by  its  reference  to  "things  new"  emphasizes  still  further 
the  fact  that  in  this  discourse  Jesus  was  conscious  of  giving  forth 
new  truth  about  the  kingdom  of  God. 

6.  It  is  a  significant  fact  that  the  witness  of  all  the  documents 
seems  to  converge  toward  the  conclusion  that  on  this  occasion  only 
did  Jesus  use  the  opening  formula,  "The  kingdom  of  heaven  is  like 


3i8  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

unto,"  in  his  parables.'  If  the  evidence  has  been  correctly  inter- 
preted, this  striking  fact  adds  yet  another  to  the  many  indications  that 
by  this  discourse  Jesus  intended  once  for  all  to  define  his  conceptions 
of  the  kingdom  of  God. 

7.  That  these  parables  have  an  unusual  content,  and  that  on  this 
occasion  the  parabolic  method  was  employed  with  a  purpose  different 
from  that  in  the  mind  of  Jesus  elsewhere  in  his  emplo}Tnent  of  par- 
ables, are  both  indicated  by  the  fact  that  nowhere  else  does  Jesus  speak 
of  the  paraboHc  method  as  intended  as  a  safeguard  for  his  cause. 
Elsewhere  the  parables  do  not  deal  with  such  fundamental  concepts 
as  the  ^Messiah  and  the  kingdom  of  God. 

8.  That  the  truth  in  these  parables  is  of  a  ver}-  different  nature 
from  that  contained  in  the  other  parables  of  Jesus  seems  evidenced 
further  by  the  fact  that  these  are  the  only  ones  of  which  the  interpreta- 
tion is  so  far  from  obvious  to  the  disciples  that  they  make  the  special 
request  that  Jesus  tell  them  what  he  intended  to  teach  by  these 
parables. 

In  view  of  all  these  considerations,  it  seems  necessary  to  conclude 
that  these  parables  from  Jesus:  (i)  contain  substantially  the  whole 
of  his  revelator}^  message  about  the  future  of  the  kingdom  of  God; 
and,  (2)  may  not  be  so  interpreted  as  to  find  in  them  nothing  other 
than  current  notions  of  the  kingdom  of  God,  but  must  be  expected  to 
yield  thoughts  about  the  kingdom  in  opposition  to  those  held  by  the 
contemporaries  of  Jesus.  It  would  surely  have  been  gratuitous  to 
devote  a  definitive  discourse  to  a  subject  on  which  one  had  nothing  to 
say  other  than  what  was  commonly  known  and  generally  held. 

When  the  personal  estimate  of  Jesus  as  to  the  place  and  significance 
of  these  parables  in  his  teaching  about  the  kingdom  of  God  is  seen 
with  clearness  and  conviction,  their  exposition  remains  no  longer 
in  doubt  and  demands  neither  interpretative  skill  and  ingenuity  nor 
extended  statement.  In  the  course  of  an  examination  of  that  expU- 
cation  of  two  of  them  which  is  reputed  to  have  been  given  by  Jesus 
himself,  it  was  necessar>',  as  a  part  of  the  argument,  to  state  what 
is  believed  to  be  the  truth  intended  to  be  conveyed  by  the  parable 
of  the  Wheat  and  Tares  and  that  of  the  Drag-net.  This  may 
be   found  fully  stated,   therefore,   in   chap,  v,  §6.     In  brief,  these 

*  See  pp.  200-2. 


THE  KINGDOM  OF  GOD  319 

parables  seem  to  teach  that,  contrary  to  the  expectation  and  teach- 
ing of  John  the  Baptist,  the  kingdom  is  not  to  be  constituted  in 
the  near  future  by  the  separation  of  the  unrighteous  from  the 
righteous  and  the  forming  of  the  latter  into  a  holy  community. 
There  is  to  be  no  catastrophic  interference  with  the  normal  rela- 
tionships of  good  and  bad  men.  Both  must  remain  together  "  until 
the  harvest."  And  "the  time  of  the  harvest"  is  in  no  degree  defined 
by  these  parables,  except  that  the  thought  of  it  as  lying  in  the  near 
future  is  excluded  by  their  very  purpose,  namely,  to  be  corrective  to 
the  conceptions  of  John  the  Baptist  and  his  contemporaries. 

No  doubt  "the  harvest"  v^ill  come  "when  the  fruit  is  ripe." 
That  is  a  natural  inference,  and  it  is  this  inference  which  is  expressed 
after  the  parable  of  the  slowly  growing  grain:  "But  when  the  fruit 
is  ripe,  straightway  he  putteth  forth  the  sickle,  because  the  harvest  is 
come."'  But  who  will  venture  to  predict  when  the  fruit  of  the  his- 
tory of  mankind  is  to  be  fully  ripe  ?  Jesus  himself  apparently  does 
not  endeavor  to  be  precise  about  it.  He  seems  satisfied  to  sketch 
the  future  in  broad  lines,  to  assert  his  belief  that  history  has  a 
long  course  yet  to  run,  to  oppose  in  the  most  general  yet  most  posi- 
tive way  the  belief  that  the  kingdom  of  God  is  to  be  an  affair  of  the 
near  future.     These  things  he  does  very  clearly  and  effectively  in 

Document  MK  §22 
So  is  the  kingdom  of  God,  as  if  a  man  should  cast  seed  upon  the  earth;  and  should  sleep  and  rise 
night  and  day,  and  the  seed  should  spring  up  and  grow,  he  knoweth  not  how.     The  earth  beareth  fruit 
of  herself;  first  the  blade,  then  the  ear,  then  the  full  corn  in  the  ear. 

That  it  was  the  primary  and  dominant  concern  of  Jesus  in  this 
parable  discourse  to  correct  what  he  deemed  mistaken  notions  about 
the  future  of  the  kingdom  is  made  more  convincingly  evident  by  his 
return  to  this  single  theme  in  each  new  parable.  There  is  expressed 
no  truth  essentially  different  from  that  in  the  parable  of  the  Growing 
Grain  when  Jesus  passes  to  that  of  the  Mustard  Seed : 

Document  MK  §23  =  Document  Pia?.'^ 
How  shall  we  liken  the  kingdom  of  God?  or  in  what   parable  shall  we  set  it  forth?  It  is  like  a  grain 
of  mustard  seed,  which,  when  it  is  sown  upon  the  earth,  though  it  be  less  than  all  the  seeds  that  are  upon 
the  earth,  yet  when  it  is  sown,  groweth  up,  and  becometh  greater  than  all  the  herbs,  and  putteth  out  great 
branches;  so  that  the  birds  of  the  heaven  can  lodge  under  the  shadow  thereof. 

The  thought  of  growth,  development,  enlargement,  extension,  the 
working-out  of  a  process  as  opposed  to  the  sudden  realization  of  an 
event,  is  prominent  here  as  in  that  of  the  Growing  Grain.     To  this 

I  Document  MK  §22. 


320  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

thought  there  is  added  here  more  clearly  the  consciousness  that  the 
kingdom  is  destined  to  have  a  future  suggested  in  no  adequate  degree 
by  its  mean  and  unpromising  condition  in  its  initial  form  as  represented 
in  the  present  small  and  despised  society  of  Jesus.  The  revelator}^ 
truth  consists  primarily  in  the  veiled  declaration  that  the  kingdom 
has  an  unimpressive  rather  than  a  glorious  inauguration — "less  than 
all  the  seeds." 

Not  fundamentally  different,  though  with  another  emphasis,  is 
the  central  thought  in  the  parable  of  the  Leaven,  which  follows 
upon  that  of  the  ^Mustard  Seed  in 

Document  P  §376 
WTiereunto  shall   I  liken   the  kingdom  of   God  ?    It  is  like  unto  leaven,  which  a  woman  took,  and 
hid  in  three  measures  of  meal,  till  it  was  all  leavened. 

There  is  here  the  thought  of  a  slow,  unfolding,  enlarging  process, 
which  must  be  allowed  to  take  its  own  normal  course,  and  cannot  be 
hastened  by  desire  or  expectation.  The  kingdom  of  God  is  not  an 
imposed  social  condition  effected  by  the  powerful  interposition  of 
God  or  his  Christ,  but  is  an  interposed  force  with  potent  permeative 
energy,  which  must  work  slowly  but  surely  in  the  structure  of  society, 
good  and  bad  together,  "till  it  is  all  leavened." 

Not  all  of  the  contemporaries  of  John  the  Baptist,  even  of  those 
who  looked  most  longingly  for  "the  consolation  of  Israel,"  "the 
redemption  of  Jerusalem,"  had  sympathy  with  the  drastic  form  of 
programme  announced  by  John.  There  were  those  who  hoped  that 
the  rise  of  some  prophet  like  unto  the  prophets  of  old,  who  should 
speak  a  powerful  message  of  righteousness  to  the  nation,  would  result 
in  such  a  turning  of  the  nation  to  righteousness  that  it  would  be  fitly 
prepared  for  the  coming  of  the  ^Messiah.  It  was  their  hope  and 
expectation  that  there  would  be  a  national  repentance  and  a  national 
remission  of  sins  and  a  doing  of  that  which  was  pleasing  to  Jehovah. 
It  was  the  aim  of  the  more  earnest  to  usher  in  such  a  state,  if  it  were 
only  for  a  day.  This  they  thought  could  be  accomplished  by  some 
powerful  prophetic  message.  Jesus  was  not  misled  by  such  dreams 
of  a  national  repentance  and  a  national  turning  about  as  initial  to  the 
coming  of  the  kingdom.  He  recognized  that  no  teaching,  however 
perfect  and  powerful,  would  establish  the  kingdom  of  God  in  Israel 
as  a  whole,  would  move  mankind  in  the  mass.  His  own  thought  as  to 
the  best  that  could  be  affirmed  of  any  prophetic  message  seems  to  be 


THE  KINGDOM  OF  GOD  321 

expressed  in  the  parable  of  the  Sower.  To  the  prophetic  method 
employed  for  the  propagation  of  the  kingdom  by  Jesus  then,  and  by 
his  disciples  in  the  future,  response  must  not  be  expected  at  any 
time,  much  less  at  once,  from  the  whole  body  of  the  hearers.  Such  a 
form  of  the  coming  of  the  kingdom  is  not  less  mistaken,  in  the 
view  of  Jesus,  than  that  held  by  John  the  Baptist. 

In  several  of  these  parables  of  the  future  of  the  kingdom  of  God, 
Jesus  uses  the  figure  of  seed  sown  upon  the  earth.  In  no  one  of  them 
does  he  state  under  figure  explicitly  the  limits  of  the  sowing  of  the 
seed,  that  is,  the  bounds  of  the  kingdom  of  God  in  the  future.  At 
one  point  in  his  dealing  with  his  opponents,  the  chief  priests  and 
scribes  and  Pharisees,  during  Passion  Week,  Jesus  spoke  several 
parables  which  apparently  were  intended  to  modify  their  conceptions 
of  the  limits  of  the  kingdom  of  God.  By  the  first  of  these,'  he  in- 
cluded the  publicans  and  the  harlots  as  eligible.  According  to  the 
report  of  gospel  MT,  the  second^  was  intended  to  teach  that  the  king- 
dom was  to  pass  into  the  hands  of  another  nation:  "Therefore  say 
I  unto  you.  The  kingdom  of  God  shall  be  taken  away  from  you,  and 
shall  be  given  to  a  nation  bringing  forth  the  fruits  thereof."^  But 
document  MK  does  not  report  this  saying.  The  verse  forms  an 
interruption  to  the  natural  course  of  even  the  Matthaean  record. 
Document  MK  12:12  represents  the  scribes  and  the  chief  priests  and 
the  Pharisees  as  recognizing  that  the  parable  was  spoken  against 
them,  that  is,  as  teaching  that  henceforth  others  than  themselves  were 
to  be  privileged  with  the  message  of  the  kingdom,  namely,  the  dis- 
ciples of  Jesus,  rather  than  another  nation. ^  In  the  third  parable,^ 
which,  unhke  the  others,  is  opened  by  the  phrase,'^  "The  kingdom 
of  heaven  is  likened  unto,"  the  broadcast  invitation  to  the  marriage 
feast  might  be  interpreted  to  forecast  the  opening  of  the  kingdom  to 

1  Document  M  §22. 

2  Document  MK  12:1-11. 

3  Matt.  21:43. 

4  On  the  source  of  the  verse,  gospel  MT  21:43,  see  pp.  88-92. 

5  Document  M  §23  =document  P  §43E. 

^  But  this  phrase  is  wholly  absent  from  the  docutrent  P  report  of  tliis  parable,  and 
in  the  document  M  record  is  probably  to  be  explained  on  grounds  set  forth  in  a  study 
of  this  parable  formula  on  pp.  200-2,  that  is,  because  of  the  contiguity  in  document 
M  of  the  original  parables  of  the  kingdom. 


322  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

Others  than  the  Jews;  but  this  is  not  an  inevitable  inference,  for 
the  reference  may  be  simply  to  the  extension  of  privilege  to  the  out- 
cast classes  of  Jewish  society.  To  hold  that  no  one  of  these  three 
parables  has  any  outlook  beyond  the  Jewish  people  is  certainly  to 
keep  their  meaning  well  within  the  very  narrowest  of  possible  inter- 
pretations. 

That  it  may  have  been  the  intention  of  Jesus  to  suggest  through 
one  or  more  of  these  parables  the  extension  of  the  kingdom  of  God 
beyond  his  own  people  has  the  indirect  support  of  one  apparently 
very  explicit  statement  of  a  positive  kind  which  is  recorded  by 

Document  P  §40 
And  they  shall  come  from  the  east  and  west,  and  from  the  north  and  south,  and  shall  sit  down  in 
the  kingdom  of  God . 

While  it  is  to  be  held  with  conviction  that  none  of  the  parables  of 
"the  mystery  of  the  kingdom  of  God"  explicitly  defines  the  limits 
of  that  kingdom,  it  is  at  the  same  time  to  be  recognized  that  the  future 
of  the  kingdom  portrayed  by  them,  especially  by  the  parable  of  the 
Mustard  Seed  and  by  that  of  the  Leaven,  imphes  perhaps  that  the 
limits  of  the  kingdom  were  to  be  set  somewhat  beyond  that  people  to 
whom  the  message  of  the  kingdom  was  brought  by  Jesus. 

It  is  not  surprising  that  in  this  hour  of  outlook,  this  hour  of  inspira- 
tion and  sweep  of  vision  beyond  the  present,  there  should  be  borne 
in  upon  Jesus  the  sense  of  the  immeasurable  importance  to  the  indi- 
vidual of  his  own  participation  in  the  privileges  of  the  kingdom.  It 
is  to  this  feeling  apparently  that  Jesus  gives  free  and  strong  expres- 
sion in  the  other  parables  spoken,  as  it  seems,  on  this  occasion,  and 
reported  by 

Document  M  §§i6,  17 

The  kingdom  of  heaven  is  like  unto  a  treasure  hidden  in  the  field;  which  a  man  found,  and  hid:  and 
in  his  joy  he  goeth  and  selleth  all  that  he  hath,  and  buyeth  that  field. 

Again,  the  kingdom  of  heaven  is  like  unto  a  man  that  is  a  merchant  seekmg  goodly  pearls:  and 
having  found  one  pearl  of  great  price,  he  went  and  sold  all  that  he  had,  and  bought  it. 

§6.     The  Coming  of  the  Kingdom  of  God 

There  has  been  brought  under  review  in  one  or  another  of  the 
preceding  sections  of  the  present  chapter  every  reference  in  the  Synop- 
tic Gospels  to  the  future  of  the  kingdom  of  God,  except  three  brief 
sayings  on  the  coming  of  the  kingdom.  These  constitute  the  material 
for  examination  in  this  concluding  section  on  the  kingdom  of  God. 


THE  KINGDOM  OF  GOD 


323 


Gospel  MT  26:26-29 


B  And  as  they  were  eating, 
Jesus  took  bread,  and  blessed, 
and  brake  it;  and  he  gave  to  the 
disciples,  and  said,  Take,  eat; 
this  is  my  body. 

C  And  he  took 

a  cup,  and  gave  thanks,  and 
gave  to  them,  saying,  Drink  ye 
all  of  it: 

D  for  this  is  my  blood  of 

the  covenant,  which  is  shed  for 
many  unto  remission  of  sins. 

E  But 

I  say  unto  you,  I  will  not  drink 
henceforth  of  this  fruit  of  the 
vine,  until  that  day  when  I  drink 
it  new  with  you  in  my  Father's 
kingdom. 


DoCtTMENT   MK 


B  And  as  they  were  eating,  he 
took  bread,  and  when  he  had 
blessed,  he  brake  it,  and  gave  to 
them,  and  said.  Take  ye:  this  is 
my  body. 

C  And  he  took  a  cup, 

and  when  he  had  given  thanks, 
he  gave  to  them:  and  they  all 
drank  of  it. 

D  And  he  said  unto 

them.  This  is  my  blood  of  the 
covenant,  which  is  shed  for  many. 

E  Verily  I  say  unto  you,  I  will  no 
more  drink  of  the  fruit  of  the 
vine,  until  that  day  when  I  drink 
it  new  in  the  kingdom  of  God. 


Gospel  LK  22:14-19 
A  And  when  the  hour  was  come, 
he  sat  down,  and  the  apostles 
with  him.  .\nd  he  said  unto 
them.  With  desire  I  have  desired 
to  eat  this  passover  with  you 
before  I  suffer:  for  I  .say  unto 
you,  I  will  not  eat  it,  until  it  be 
fultilled  in  the  kingdom  of  God. 

B     Compare  portion  F. 


C  And  he  received  a  cup,  and 
when  he  had  given  thanks,  he 
said.  Take  this,  and  divide  it 
among  yourselves: 


E  for  I  say  unto 

you,  I  will  not  drink  from  hence- 
forth of  the  fruit  of  the  v-ine,  until 
the  kingdom  of  God  shall  come. 


F  And  he  took  bread,  and  when 
he  had  given  thanks,  he  brake  it, 
and  gave  to  them,  saying,  This 
is  my  body. 


This  paragraph  comes  under  consideration  in  the  present  study 
because  of  the  appearance  in  portion  A  of  the  phrase,  "until  it  be 
fulfilled  in  the  kingdom  of  God,"  and  in  the  Lukan  portion  E  of  the 
phrase  "until  the  kingdom  of  God  shall  come,"  especially  on  account 
of  the  latter,  because  of  its  suggestion  of  some  single,  decisive  event, 
some  appearance,  some  emergence  of  phenomena,  some  observable 
and  definable  crisis.  The  words  "the  kingdom  of  God  shall  come" 
suggest  not  so  much  a  process  as  a  result,  not  so  much  a  gradual 
unfolding  as  a  climax;  they  suggest  less  an  evolution  than  a  catas- 
trophe. None  of  these  apocalyptic  notions,  however,  are  conveyed 
by  the  document  MK  parallel  in  portion  E  through  the  words  "until 
that  day  when  I  drink  it  new  in  the  kingdom  of  God."'  The  intended 
thought  in  "new"  is  probably  attained  when  this  saying  is  read  with 
a  knowledge  of  the  belief  of  Jesus  as  to  the  form  of  the  resurrection 
life,  that  is,  "when  they  shall  rise  from  the  dead,  they  ....  are 
as  angels  in  heaven." 

It  is  not  necessary  to  determine  whether  in  this  portion  of  gospel 
LK  we  are  dealing  with  what  Luke  drew  from  document  MK,  or 
with  what  came  from  some  minor  source,  or  with  what  is  the  product 
of  his  editorial  activity.     Were  one  to  surmise  that  all  of  the  above 

I  See  pp.  82,  83. 


324  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 


Lukan  paragraph  was  taken  by  Luke  from  some  other  document  than 
MK,  it  would  then  be  a  case  of  document  against  document  in  the 
portion  E  instead  of  gospel  against  document.  The  originality  of 
document  MK  here  will  hardly  be  called  in  question,  and  therefore 
the  phrases,  ''  until  it  be  fulfilled  in  the  kingdom  of  God"  and  "until 
the  kingdom  of  God  shall  come,"  must  apparently  be  given  the  sense 
of  the  phrase,  "until  that  day  when  I  drink  it  new  in  the  kingdom  of 
God."  From  this  document  MK  phrase  there  is  nothing  to  be 
learned,  either  explicitly  or  impHcitly  considered,  as  to  the  form  of 
the  time  of  the  coming  of  the  kingdom  of  God.  By  the  saying  Jesus 
does  no  more,  it  seems,  than  announce  in  a  new  and  most  impressive 
way  to  his  disciples  that  dread  event,  his  death  in  the  immediate 
future,  behef  in  the  certainty  of  which  he  found  it  so  difificult  to  lodge 
in  the  minds  of  his  followers.  What  the  phrase  does  reveal  about  the 
future  of  the  kingdom  is  that  the  life  of  the  righteous  after  death  is 
thought  of  as  "in  the  kingdom  of  God,"  and  that  this  hfe  is  of  such 
form  that  in  it  all  things  are  "new."  This  accords  with  the  teaching 
of  Jesus  about  the  nature  of  the  resurrection  hfe  as  recorded  in  docu- 
ment MK  12:18-27.' 


Gospel  MT  16:24-28 
A  Then  said  Jesus  unto  his 
disciples,  If  any  man  would 
come  after  me,  let  him  deny 
himself,  and  take  up  his  cross, 
and  follow  me.  For  whosoever 
would  save  his  life  shall  lose  it: 
and  whosoever  shall  lose  his  life 
for  my  sake  shall  find  it.  For 
what  shall  a  man  be  profited,  if 
he  shall  gain  the  whole  world, 
and  forfeit  his  life  ?  or  what  shall 
a  man  give  in  exchange  for  his 
life? 

B  For  the  Son  of  man  shall  come 
in  the  glory  of  his  Father  with 
liis  angels;  and  then  shall  he 
render  unlo  every  man  accord- 
ing to  his  deeds. 


C  Verily   I  say 

unlo  you.  There  be  some  of 
them  that  stand  here,  which 
shall  in  no  wise  taste  of  death, 
till  Ihey  see  the  Son  of  man  com- 
ing in  his  kingdom. 


Document  MK  8:34 — 9:1 
A  And  he  called  unto  him  the 
multitude  with  his  disciples,  and 
said  unto  them,  If  any  man 
would  come  after  me,  let  him 
deny  himself,  and  take  up  his 
cross,  and  follow  me.  For  who- 
soever would  save  his  life  shall 
lose  it;  and  whosoever  shall  lose 
his  life  for  my  sake  and  the 
gospel's  shall  save  it.  For  what 
doth  it  profit  a  man.  to  gain  the 
whole  world,  and  forfeit  his  life  ? 
For  what  should  a  man  give  in 
exchange  for  his  life  ? 
B  For  who- 

soever shall  be  ashamed  of  me 
and  of  my  words  in  this  adulter- 
ous and  sinful  Rcncration.  the 
Son  of  man  also  shall  be  ashamed 
of  him,  when  he  cometh  in  the 
glory  of  his  Father  with  the  holy 
angels. 

C  And  he  said  unto  them. 

Verily  I  say  unto  you,  There  be 
some  here  of  them  that  stand  6v, 
which  shall  in  no  wise  ta.ste  of 
death,  till  they  see  the  kingdom 
of  God  come  with  power. 


Gospel  LK  9:23-27 
A  And  he  said  unto  all.  If  any 
man  would  come  after  me,  let 
him  deny  himself,  and  take  up 
his  cross  daily,  and  follow  me. 
For  whosoever  would  save  his 
life  shall  lose  it;  but  whosoever 
shall  lose  his  life  for  niy  sake, 
the  same  shcdl  save  it.  For 
what  is  a  man  profited,  if  he  gain 
the  whole  world,  and  lose  or 
forfeit  his  own  self  ? 


B  For  who- 

soever shall  be  ashamed  of  me 
and  of  my  words,  of  him  shall 
the  Son  of  man  be  ashamed, 
when  he  cometh  in  his  own  glory, 
and  the  glory  of  the  Father,  and 
of  the  holy  angels. 

C  But   I   tell 

you  of  a  trutli.  There  be  some 
of  them  that  stand  here,  which 
shall  in  no  wise  taste  of  death, 
till  they  see  the  kingdom  of  God. 


In  the  comparison  of  document  with  document  in  chap,  i,  §4,  the 
saying  in  ])ortion  B  above  was  set  in  ])arallelism  with  the  similar  say- 

'  See  chap,  vi,  §i. 


THE  KINGDOM  OF  GOD  325 

ing  in  document  P  §20,  and  the  endeavor  made  to  determine  the 
historical  probabihties  as  to  the  original  occasion  of  the  saying.' 
It  was  concluded  that  the  appropriate  setting  is  found  in  document 
P  rather  than  in  document  MK.  In  the  comparison  of  gospel  with 
document  in  chap,  i,  §6,  the  divergences  of  gospels  MT  and  LK  from 
document  MK  in  portion  B,  and  the  evidences  of  minor  accretions 
in  document  MK  itself,  were  considered.^  The  saying  was  ulti- 
mately traced  back  to  the  more  original  form  in  the  Matthaean  P  §20. 
There  was  made  also  a  similar  study  of  the  above  portion  C,  the 
marked  modifications  of  gospel  MT  being  especially  observed  and 
their  significance  estimated, ^  The  ground  covered  in  those  preceding 
studies  need  not  be  retraversed  at  this  point,  except  in  summary. 
The  conclusions  were:  (i)  That  the  sayings  in  portions  A,  B,  C  of 
document  MK  must  be  regarded  as  more  or  less  accurate  records  of 
words  uttered  by  Jesus  himself;  (2)  That  since  there  is  no  docu- 
mentary evidence  to  the  contrary,  the  sayings  in  portions  A,  C  of  docu- 
ment MK  must  be  regarded  as  substantially  the  original  words  of 
Jesus ;  (3)  That  the  more  original  form  of  the  saying  in  portion  B  is 
found  in  the  Matthaean  P  §20;^*  (4)  That  the  true  context  of  the 
saying  in  portion  B  is  had  when  it  is  placed  as  a  part  of  a  body  of 
sayings  about  the  future  mission  and  its  attendant  persecutions  as 
combined  in  document  P  §20;  (5)  That  the  historical  occasion  of  the 
saying  in  portion  B,  in  common  with  the  rest  of  document  P  §20,  was 
the  final  discourse  on  the  future  ;s  (6)  That  the  saying  in  portion 
B  became  attached  in  document  MK  to  those  of  portion  A  through 
the  placing  of  a  Mrrong  emphasis  in  the  interpretation  of  portion  A, 
by  which  the  sayings  of  portion  A  were  regarded  as  referring  solely 
to  the  death  of  the  body  in  persecution;  (7)  That  this  combination 
of  the  sayings  in  A  with  that  in  B  was  effected  under  the  stress  of  the 
persecutions  of  the  early  community,  experiences  which  have  left 
their  mark  at  many  points  in  the  records;*^  (8)  That  the  saying  in 
portion  C  found  lodgment  in  this  document  MK  paragraph  because 
it  was  interpreted  as  a  promise  of  speedy  relief  from  persecution  by 
divine  intervention,  hence  was  forceful  in  staying  the  defection  and 

1  See  pp.  41,  42.  4  See  p.  80. 

2  See  pp.  79-81.  s  See  pp.  202-5. 

3  See  pp.  81,  82.  6  See  summary  ir  on  p.  98. 


326  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

denial  of  which  portion  B  treats;  (9)  That,  though  we  are  able  to 
determine  from  another  document  what  is  the  true  context  and  occa- 
sion of  the  saying  in  portion  B,  it  is  not  now  possible  to  do  the  same 
for  the  saying  in  portion  C;  (10)  That  the  meaning  of  the  saying 
in  portion  C  of  document  ^NIK  is  not  necessarily  revealed  correctly  by 
its  Matthaean  re\NTiting  in  gospel  ]MT,  the  latter  phraseolog>-  being 
one  of  many  expressions  of  the  Matthaean  eschatological  tendency; 
(11)  That  the  meaning  of  Jesus  in  the  saying  in  portion  C  must  be 
determined  in  the  light  of  other  sayings  of  Jesus  about  the  essential 
nature  of  the  future  of  the  kingdom  of  God. 

Since  every  saying  of  Jesus  on  the  future  of  the  kingdom  of  God 
as  recorded  in  the  Synoptic  Gospels,  except  one,  has  been  examined, 
and  since  the  testimony  of  all  those  that  can  be  supported  as  original 
with  Jesus  converge  on  one  conception  of  the  future  of  the  kingdom, 
the  meaning  of  the  saying  in  the  portion  C  of  the  above  document 
MK  paragraph  seems  beyond  doubt.  By  it  Jesus  apparently  asserted 
that  before  all  of  the  hearers  of  his  message  had  passed  away  that 
kingdom  which  he  regarded  as  already  present  among  men,  in  some 
measure,  would  become  actual  to  an  extent  not  at  all  suggested  by 
its  present  unimpressive,  obscure,  and,  for  his  contemporaries,  mean 
beginnings.  It  is  seemingly  the  statement  of  the  confidence  of 
Jesus  not  only  in  the  ultimate,  but  also  in  the  early,  triumph  of  the 
ideals  as  to  the  messianic  vocation  and  the  kingdom  of  God  for 
which  he  constantly  and  resolutely  stood  during  his  ministry  and  in 
his  death. 

Though  Jesus  spoke  with  confidence  as  to  the  development  of  the 
kingdom  of  God  in  the  near  future,  he  would  not  have  his  disciples 
regard  that  unhesitating  forecast  as  certain  of  realization  independent 
of  the  fulfilment  of  conditions  by  them  as  the  future  representatives 
of  the  kingdom.  It  is  to  one  phase  of  their  responsibility  for  the 
actual  future  of  the  kingdom  that  Jesus  seems  to  refer  in  his  only 
other  reference  to  the  future  coming  of  the  kingdom: 

Document  P  §13 
When  ye  pray,  say.  Father,  Hallowed  be  thy  name.     Thy  kingdom  come. 

To  summarize  the  evidence  as  to  Jesus'  thought  of  the  kingdom 
of  God:  (i)  He  regarded  it  as  already  present  in  some  degree,  ini- 
tiated and  exemplified  by  himself;   (2)  He  forecast  its  extensive  spread 


THE  KINDGOM  OF  GOD  327 

within  the  lifetime  of  his  disciples;  (3)  He  conceived  of  its  beginnings, 
compared  with  its  ultimate  extent,  as  like  the  smallest  seed  relative 
to  the  greatest  herb,  as  like  the  leaven  to  the  lump;  (4)  He  gave  no 
precise  definitions  as  to  the  bounds  of  the  kingdom,  save  as  these 
are  suggested  by  "from  the  east  and  west,  and  from  the  north  and 
south;"  (5)  He  opposed  clearly  and  strongly  the  eschatological  and 
catastrophic  conceptions  of  the  kingdom  held  by  John  the  Baptist  and 
his  contemporaries;  (6)  He  treated  as  wholly  chimerical  the  other 
current  conception,  namely,  that  the  kingdom  would  be  ushered  in 
through  a  universal  repentance  resulting  from  some  prophetic  mes- 
sage and  activity;  (7)  Jesus  forecast  two  most  significant  historical 
developments  as  destined  to  have  their  realization  within  the  genera- 
tion, (a)  the  destruction  of  Jerusalem,  (b)  the  widespread  growth  of 
the  kingdom;  (8)  Incidental  to  his  treatment  of  the  former,  he 
endeavored  to  forewarn  his  disciples  against  messianic  claimants 
in  the  time  of  the  war  by  a  sketch  of  the  day  of  the  Son  of  man  which 
gave  denial  to  all  future  specious  promises  by  these  claimants,  but 
professed  complete  ignorance  of  the  time  of  that  "day;"  (9)  His 
disciples  neglected  to  observe  his  distinction,  and  held  and  reported 
that  the  day  of  the  Son  of  man,  following  immediately  upon  the 
destruction  of  Jerusalem,  was  that  which  he  promised  within  the 
generation;  (10)  They  seem  also  to  have  identified  "the  day  of  the 
Son  of  man"  and  "the  kingdom  of  God,"  consequently  the  forecast 
of  the  growth  of  the  kingdom  was  interpreted  as  the  promise  of  "the 
Son  of  man  coming  in  his  kingdom;"  (11)  It  is  apparently  to  this 
double  confusion  by  the  early  disciples  that  there  are  to  be  traced  the 
modifications  in,  and  additions  to,  and  shifting  of  documentary  loca- 
tion for,  the  original  sayings  of  Jesus  which  have  been  found  at  so 
many  points  in  the  records,  and  have  been  brought,  in  part,  under 
summary  review  here  and  there  in  the  present  chapter. 


CHAPTER  VIII 
THE   CHURCH  AND   ITS   INSTITUTIONS 


^i.  The  Foundation  Rock  of  the  Church 

^2.  The  StabHsher  of  the  Brethren 

^3.  Judicial  Activities  of  the  Church 

^4.  The  Institution  of  the  Supper 

55.  Physical  Immunity  in  the  Mission 

\6.  The  Extent  of  the  Mission 


CHAPTER  VIII 


THE  CHURCH  AND  ITS  INSTITUTIONS 
I,    The  Foundation  Rock  of  the  Church 


Gospel  MT  16:13-20 
A  Now  when  Jesus  came  into 
the  parts  of  Cc-esarea  Philippi, 
he  asked  his  disciples,  saying, 
Who  do  men  say  that  the  Son  of 
man  is?  And  they  said.  Some 
SO}/  John  the  Baptist;  some, 
Elijah:  and  others,  Jeremiah, 
or  one  of  the  prophets.  He  saith 
unto  them,^ut  who  say  ye  that 
I  am  ?  And  Simon  Peter 
answered  and  said.  Thou  art 
the  Christ,  the  Son  of  the  living 
God. 
B  And  Jesus  answered  and 

said  unto  him.  Blessed  art  thou, 
Simon  Bar-Jonah:  for  flesh  and 
blood  hath  not  revealed  it  unto 
thee,  but  my  Father  which  is  in 
heaven.  And  I  also  say  unto 
thee,  that  thou  art  Peter,  and 
upon  this  rock  I  will  build  my 
chiu-ch;  and  the  gates  of  Hades 
shall  not  prevail  against  it.  I 
will  give  unto  thee  the  keys  of 
the  kingdom  of  heaven:  and 
whatsoever  thou  shalt  bind  on 
earth  shall  be  bound  in  heaven: 
and  whatsoever  thou  shalt  loose 
on  earth  shall  be  loosed  in  hea- 
ven. 
C  Then  charged  he  the  dis- 

ciples that  they  should  tell  no 
man  that  he  was  the  Christ. 


Document  MK  8:27-30 
A  And  Jesus  went  forth,  and 
his  disciples,  into  the  villages 
of  Cffisarea  Philippi:  and  in 
the  way  he  asked  his  disciples, 
saying  unto  them.  Who  do  men 
say  that  I  am  ?  And  they  told 
him,  saying,  John  the  Baptist: 
and  others,  Elijah;  but  others, 
One  of  the  prophets.  And  he 
asked  them,  But  who  say  ye  that 
I  am  ?  Peter  answereth  and 
saith  unto  him.  Thou  art  the 
Christ. 


Gospel  LK  9:18-21 
A  And  it  came  to  pass,  as  he 
was  praying  alone,  the  disciples 
were  with  him:  and  he  asked 
them,  saying.  Who  do  the  multi- 
tudes say  that  I  am  ?  And  they 
answering  said.  John  the  Baptist; 
but  others  say,  Elijah;  and 
others,  that  one  of  the  old  proph- 
ets is  risen  again.  And  he 
said  unto  them.  But  who  say  ye 
that  I  am  ?  And  Peter  answer- 
ing said.  The  Christ  of  God. 


And  he  charged  them     C  But  he  charged  them, 

they  should  tell  no  man  of      and    commanded    them    to    tell 
this  to  no  man. 


The  evangelist  Matthew  did  not  derive  the  portion  B  from  docu- 
ment MK,  it  seems.  From  whence  does  that  portion  come  ?  Since 
it  stands  as  an  integral  part  of  the  narrative,  unintelligible  apart 
from  the  occasion  to  which  it  is  assigned,  it  can  hardly  be  supposed 
to  have  had  an  independent  transmission  as  a  part  of  some  other 
document.  There  is  no  evidence  that  some  other  document  con- 
tained the  whole  of  the  above  paragraph,  for  portion  B  is  the  sole 
contribution  from  sources  other  than  document  MK.  Both  preced- 
ing and  following  the  above  paragraph,  for  some  distance  in  both 
directions,  Matthew  is  debtor  to  document  MK  alone.  There- 
fore, if  portion  B  was  inserted  by  the  evangelist  from  a  document, 
it  seems  necessary  to  hold  that  this  portion  had  transmission  as 
an  independent  integer.     That  inference  seems  excluded,  however, 

329 


330  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

by  the  fact,  already  observed,  that  only  as  a  part  of  a  larger  whole, 
that  is,  in  conjunction  with  a  narrative  of  its  occasion,  can  it  be  sup- 
posed that  portion  B  would  be  handed  down.  Document  M  as  a 
document  of  the  sayings  of  Jesus  might,  indeed,  be  regarded  as  the 
possible  source  for  portion  B,'  were  B  intelhgible  in  isolation,  on  the 
one  hand ;  or,  on  the  other,  were  there  in  other  portions  of  the  para- 
graph or  contiguous  to  it  in  gospel  ^IT  some  evidences  that  Matthew 
was  debtor  to  some  source  other  than  document  MK.  In  the  entire 
absence  of  support  for  such  a  supposition,  one  might  surmise  that 
Matthew,  or  some  subsequent  editor,  drew  from  some  extraordinary 
source  outside  his  four  documents  G,  jSIK,  P,  and  ^l.  The  value  of 
such  outside  source  may  be  determined  by  a  study  of  the  content  of 
portion  B. 

Against  accepting  the  above  portion  B  as  from  Jesus  himself  there 
stand  the  following  considerations : 

1.  The  weighty  fact  that  its  thought  is  apparently  in  direct  oppo- 
sition to  the  teaching  of  Jesus  about  recognition,  and  rank,  and 
power — a  phase  of  his  thought  concerning  which  he  has  given  a 
wealth  of  teaching  probably  exceeding  in  volume  his  instructions  on 
any  other  single  feature  of  his  mode  of  view.^ 

2.  It  is  in  hne  with  the  kno^\^l  historical  development  of  the 
Christian  community,  a  development  grounded  in  human  ambition, 
and  assured  without  any  commendatory  word  from  Jesus,  even, 
indeed,  in  spite  of  many  condemnatory  words. 

3.  It  introduces  a  designation  of  the  Christian  community 
(iKK\r](ria,  church),  and  a  mode  of  viewing  it  as  an  organization, 
which  appears  only  once  elsewhere  in  the  gospels,  and  that  in  a 
passage  which  itself,  on  other  grounds,  must  be  submitted  to  clos- 
est scrutiny,  gospel  MT  18:17.3 

4.  It  announces  a  definite  assignment  of  rank  among  the  disciples, 
a  problem  which  the  later  developments  during  the  hfe  of  Jesus  show 
to  have  been  an  open  question  to  the  end,  one  which  Jesus  refused 
to  settle. 

I  Such  is  the  assignment  made  by  Professor  Burton  in  his  monograph  on  the 
Synoptic  Problem. 

'  Document  MK  9:33-35;  10:35-45;  document  M  §27  (Matt.  23:8-12);  docu- 
ment M  §21;   document  P  §56. 

3  See  §3  of  the  present  chapter. 


THE  CHURCH  AND  ITS  INSTITUTIONS  331 

5.  It  passes  beyond  assignment  of  rank,  even  to  endowTnent  with 
prerogative  (Matt.  16:19),  ^7  which  it  so  centraHzes  the  most  funda- 
mental function  of  the  messengers  of  a  gospel  that  either  evangelical 
activity  is  confined  to  an  individual,  or  an  elaborately  articulated 
organization  is  assumed,  throughout  the  ranks  of  which  there  is  only 
delegated  authority.  Either  assumption  is  extremely  difhcult  in 
view  of  the  body  of  Jesus'  teaching. 

6.  Jesus  is  represented  here  as  assuming  an  authority  in  the  dis- 
posal of  place — "/  will  give  unto  thee" — which  elsewhere  and  later 
he  disclaims  for  himself,  and  asserts  to  be  lodged  in  the  Father.  Its 
exercise,  even  with  the  Father,  belongs  to  the  era  of  the  consummated 
kingdom,  document  MK  10:39,  40. 

7.  It  assumes  a  well-defined  rehgious  organization,  against  which, 
as  such,  there  is  directed  a  powerful  and  threatening  opposition  of  a 
violent  and  virulent  type.  Jesus  himself  spoke  of  the  persecutions 
which  his  followers  w^ould  surely  suft'er;  but  nowhere  in  these  refer- 
ences is  there  the  sense  of  an  attack  upon  a  unified  body.  They 
exhibit  rather  the  solicitude  of  a  shepherd  for  his  flock. 

8.  There  is  a  confusion  of  certain  terms  by  their  being  treated 
in  the  passage  as  synonymous.  It  introduces  a  new  term,  "church," 
which  it  identifies  with  "kingdom  of  heaven,"  and  that  in  turn  with 
"heaven."  The  first  is  apparently  foreign  to  Jesus;  the  second  and 
third  are  of  his  usage,  but  are  kept  distinct  in  his  teaching,  his  favorite 
phrase,  "kingdom  of  heaven  (God),"  never  becoming  an  equivalent 
of  the  broad  term  "heaven."  This  blurring  of  distinctions  arises 
usually  when  terms  pass  from  an  original  spirit  who  has  vitalized 
them  to  a  body  of  followers  who  repeat  them. 

9.  The  crystallization  at  Caesarea  Philippi  of  the  convictions  of 
the  disciples,  through  expression,  marked  an  epoch  in  their  rela- 
tions to  Jesus,  as  is  testified  by  the  immediate  turn  the  history 
took,  document  MK  8:31-37.  That  under  such  circumstances, 
and  as  an  introduction  to  an  assignment  of  transcendent  impor- 
tance, Jesus  should  have  played  upon  words  (TreVpo?  ....  ireTpa) 
seems  credible  only  if  all  else  in  the  context  forces  the  conclusion  of 
its  truth. 

ID.  There  is  an  exchange  of  estimates  between  Jesus  and  Peter 
("Thou  art  the  Christ And  I  in  turn  (Kayo))  say  unto  thee  that, 


Z2,^ 


THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 


Thou  art  Peter")  unsuited  apparently  to  this  significant  occasion, 
and  unworthy,  it  seems,  of  the  uniform  dignity  of  Jesus. 

11.  ''I  will  build  my  church":  apart  from  the  appearance  here 
of  the  rare  term  eKKK-qaCa,  there  is  a  concreteness  of  conception  about 
the  future,  and  an  obtrusion  of  the  personal  element,  which  stand 
opposed  to  the  body  of  Jesus'  utterances  about  the  society  of  his 
followers  and  his  part  in  its  future.'  The  sense  in  which  Jesus  could 
have  intended  that  the  movement  initiated  by  himself  should  be 
grounded  upon  another  is  difficult  to  apprehend;  that  there  should 
grow  up  an  effort,  after  Jesus,  to  locate  primacy  among  men  within 
the  circle  of  his  earhest  followers  is  natural,  if  not  inevitable. 

12.  The  whole  passage  has  Hmited  intelhgibility,  and  makes  large 
demands  for  interpretative  expedients,  when  taken  as  from  Jesus;  it 
is  transparent  in  the  light  of  human  ambition,  exhibited  in  the  his- 
torical development  of  a  new  community. 

§2.     The  Stablisher  of  the  Brethren 


Gospel  MT  26:31-35 
A  Then  saith  Jesus  unto  them, 
All  ye  shall  be  offended  in  me 
this 'night:  for  it  is  written,  I 
will  smite  the  shepherd,  and  the 
sheep  of  the  flock  shall  be  scat- 
tered abroad. 

B  But  after  I  am 

raised  up,  I  will  go  before  you 
into  Galilee. 


D  But  Peter  answered 

and  said  unto  him,  If  all  shall 
be  offended  in  thee,  I  will  never 
be  offended. 

E     Compare  portion  G. 


F  Jesus  said  unto  him. 

Verily  I  say  unto  thee,  that  this 
night,  before  the  cock  crow,  thou 
shalt  deny  me  thrice. 

G  Peter  saith 

unto  him.  Even  if  I  must  die 
with  thee,  yet  will  I  not  deny 
thee. 

H  Likewise  also  said  all  the 

disciples. 


DorcMENT  MK  14:27-31 
A  And  Jesus  saith  unto  them, 
-■Ml  ye  shall  be  offended:  for  it 
is  written,  I  will  smite  the  shep- 
herd, and  the  sheep  shall  be 
scattered  abroad. 

B  Howbeit,  after 

I  am  raised  up,  I  will  go  before  you 
into  Galilee. 


D  But  Peter  said  unto 

him,  ,\lthough  all  shall  be  offend- 
ed, yet  will  not  I. 


E    Compare  portion  G. 


F  -^nd  J  esus  saith 

unto  him.  Verily  1  say  unto  thee, 
that  thou  to-day,  even  this  night, 
before  the  cock  crow  twice,  shalt 
deny  me  thrice 

G  But  he  spake 

exceeding  vehementlv.  If  I  must 
die  with  thee,  I  will  not  denv 
thee. 

H  And  in  like  manner  also 

said  they  all. 


Gospel  LK  22:31-34 
A     Simon,  Simon,  behold,  Satan 
asked  to  have  you,  that  he  might 


C  but  I  made 

supplication  for  thee,  that  thy 
faith  fail  not:  and  do  thou,  when 
once  thou  hast  turned  again, 
stablish  thy  brethren. 


E  And   he 

said  unto  him.  Lord,  with  thee 
1  am  ready  to  go  both  to  prison 
and  to  death. 

F  And  he  said,  I  tell 

thee,  Peter,  the  cock  shall  not 
crow  this  day,  until  thou  .shalt 
thrice  deny  that  thou  knowest 
me. 


G     Compare  portion  E. 


'  Compare  the  tendencj'  toward  personalizing  sayings  of  Jesus  as  exhibited  in 
gospel  LK  21  :i4,  15,  the  rewriting  of  document  MK  13:11. 


THE  CHURCH  AND  ITS  INSTITUTIONS  333 

The  above  paragraph  is  brought  under  examination  in  the  present 
study  solely  because  of  the  content  of  the  portion  C,  which  contains 
the  words  of  future  outlook,  "when  once  thou  hast  turned  again, 
stablish  thy  brethren."  These  words,  it  will  be  observed,  are  pecul- 
iar to  the  Lukan  account. 

The  evangelist  Matthew  has  used  his  document  MK  in  this  para- 
graph with  notable  fidehty  in  the  details;  the  departures  of  the  Lukan 
account  are  of  an  unusually  marked  character.  From  the  evidences 
here  and  contiguous  to  this  paragraph  in  Luke,  it  may  be  surmised  that 
Luke  is  using  some  minor  source  on  the  history  of  Passion  Week. 
It  is  not  important  to  determine,  were  that  possible,  whether  it  is  a 
case  of  gospel  against  document  or  document  against  document 
in  the  comparison  of  the  Lukan  and  Markan  records  in  the  above 
paragraph.  That  they  are  two  records  of  one  event  seems  clear; 
the  internal  evidence  may  be  examined  to  determine  which  of  the 
two  is  more  consistent  and  original. 

Except  for  the  opening  assertion  to  Peter  in  the  portion  A,  "asked 
to  have  you  (vfid^)  that  he  might  sift  you,"  the  Lukan  narrative  has 
to  do  wholly  with  one  person,  the  man  Peter.  And  even  that  state- 
ment about  the  Twelve  is  addressed  to  Peter  alone.  In  document 
MK,  on  the  contrary,  Jesus  speaks  to  the  whole  company,  "All  ye 
shall  be  offended,"  and,  though  Peter  is  the  most  outspoken  of  them, 
it  is  recorded  that  all  assured  Jesus  of  their  faithfulness — "And  in 
like  manner  also  said  they  all."  The  remark  of  Peter  in  portion  D 
presupposes  that  Jesus  had  spoken  as  portion  A  of  document  MK 
represents;  probably  for  this  reason  it  has  dropped  out  of  the  Lukan 
narrative,  that  narrative  retaining  only  the  more  general  words  of 
Peter  in  portion  G  as  portion  E. 

It  is  not  easy  to  hold  at  the  same  time  the  impression  of  the  occa- 
sion derived  from  the  Lukan  account  and  that  made  by  the  Markan 
record.  The  former  has  most  vividly  the  marks  of  a  private  conver- 
sation with  Peter;  the  latter  as  clearly  the  indications  of  a  dealing 
with  the  Twelve.  And  if  the  words  were  addressed  to  the  Twelve 
as  a  whole,  and  those  in  portion  C  personally  to  Peter,  the  latter 
would  surely  tend  to  awaken  mixed  feelings,  if  not  discord,  among 
men  who  were  deeply  solicitous  and  ambitious  as  to  relations  to  one 
another  within  their  company.     It  seems  necessary  to  conclude  def- 


334  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

initely  that  one  or  other  of  the  representations,  and  not  both,  reflects 
the  actual  history  of  the  occasion. 

When  one  views  the  two  records,  each  as  a  whole,  it  seems  difficult 
to  make  choice  of  the  Lukan  as  more  historical  than  that  of  docu- 
ment MK;  the  latter  impresses  one  as  much  the  more  normal  and 
probable.  Looked  at  more  closely  as  to  particulars  of  phraseology, 
the  portions  A,  C  of  the  Lukan  record  seem  unusual.  The  reference 
to  the  activity  of  Satan  in  this  form,  the  idea  of  the  securing  of  Peter 
by  request,  the  representing  of  Jesus  as  praying  personally  for  Peter, 
the  use  of  "faith"  in  that  sense  which  alone  is  here  suitable  to  it,  the 
formal,  ecclesiastical-laden  content  in  "turned  again"  as  here  used — 
all  these  are  strangely  unfamiliar  and  discordant  notes,  it  seems, 
when  regarded  as  from  Jesus.  But  beyond  all  that  these  suggest  is 
the  distinctive  atmosphere  of  another  age  and  mode  of  view  and 
estimate  of  function  expressed  in  the  phrase,  "stablish  thy  brethren." 
By  it  the  signal  centering  of  the  Lukan  narrative  about  Peter  is  under- 
stood ;  the  whole  Lukan  paragraph  apparently  takes  its  place  by  the 
side  of  the  similarly  affected  and  directed  words  of  gospel  MT  i6:  i8: 
"And  I  also  say  unto  thee  that  thou  art  Peter,  and  upon  this  rock 
I  will  build  my  church." 

§3.     Judicial  x\ctivities  of  the  Church 

Document  P  §548  Gospel  MT  18:15-22 

A     Take  heed  to  yourselves:    if  thy  brother  sin,  A  And  if  thy  brother  sin  against  thee,  go,  shew 

ebuke  him;  and  if  he  repent,  forgive  him.  him  his  fauh  between  thee  and  him  alone:    if  he 

hear  thee,  thou  hast  gained  thy  brother.  But  if 
he  hear  thee  not,  take  with  thee  one  or  two  more, 
that  at  the  mouth  of  two  witnesses  or  three  every 
word  may  be  established.  .\nd  if  he  refuse  to 
hear  them,  tell  it  unto  the  church:  and  if  he  re- 
fuse to  hear  the  church  al.^o,  let  him  be  unto  thee 
as  the  Gentile  and  the  publican. 
B  Verily  I  say  unto 

you,  \Vhat  things  soever  ye  shall  bind  on  earth 
shall  be  bound  in  heaven :  and  what  things  soever 
ye  shall  loose  on  earth  shall  be  loosed  in  heaven. 
C  Again  I  say  unto  you,  that  if  two  of  you  shall 
agree  on  earth  as  touching  anything  that  they 
shall  ask,  it  shall  be  done  for  them  of  my  Father 
which  is  in  heaven. 
D  For  where  two  or  three  are 

gathered  together  in  my  name,  there  am  I  in  the 
midst  of  them. 
E  And        E     Then  came  Peter,  and  said  to  him,  Lord,  how 

if  he  sin  against  thee  seven  times  in  the  day,  and  oft  shall  my  brother  sin  against  me,  and  I  forgive 

seven  times  turn  again  to  thee,  saying,  I  repent;  him  ?    until  seven  times?    Jesus  saith  unto  him, 

thou  shalt  forgive  him.  I  say  not  unto  thee.  Until  seven  times;  but,  until 

seventy  times  seven. 

The  above  Matthaean  paragraph  on  "the  church"  is  part  of  that 
chapter  in  gospel  MT  which  presents  more  problems  of  various  kinds 


THE  CHURCH  AND  ITS  INSTITUTIONS  335 

than  any  other  chapter  in  that  gospel.  The  eighteenth  chapter  of 
Matthew  is  the  parallel  to  document  MK  9:33-50,  the  most  difficult 
and  most  confused  portion  of  that  document,  though  its  problems  are 
only  in  part  those  presented  by  the  greatly  enlarged  Matthaean 
parallel.  Because  of  the  questions  involved  in  these  portions  of  docu- 
ment MK  and  gospel  MT,  it  was  thought  advisable  to  submit  the 
whole  to  a  thorough  comparative  study  when  the  sources  and  their 
history  were  being  considered.  It  is  not  possible  to  estimate  aright 
any  part  of  Matthew's  eighteenth  chapter  without  a  knowledge  of 
the  mode  of  structure  of  the  whole  chapter.  So  far  as  seems  now 
practicable,  the  endeavor  has  been  made  on  pp.  67-78  to  determine 
the  sources  and  editorial  method  of  Matthew  in  this  chapter.  To  the 
results  reached  on  those  pages  the  attention  ought  first  to  be  directed. 

It  will  be  observed  that  in  that  preceding  study  it  was  suggested 
that  the  importance  of  the  portions  T-V  there  exhibited  in  the 
reputed  teaching  of  Jesus  about  the  future  was  so  considerable  that 
those  portions  required  separate  treatment.  As  dealing  with  "the 
church"  of  the  future  they  belong  in  the  present  study,  and  are  set 
forth  in  the  above  paragraph  A-E.  The  document  P  parallel  to 
these  sayings  is  found  in  P  §546.  It  will  be  recalled  that  the  decision 
was  reached  that  Matthew,  finding  in  document  MK  the  portion  K 
(p.  70),  added  to  it  the  other  half  of  document  P  §54 A,  and  continued 
with  P  §546,  the  intervening  portions  M-S  (pp.  70,  71)  being  derived, 
perhaps,  as  suggested  on  pp.  76-78.  But  whence  came  the  additional 
sayings  in  portion  U  (p.  71),  and  how  account  for  the  differences 
between  the  Matthaean  and  the  document  P  forms  of  the  portions 
T,V  ?    These  are  the  problems  of  the  present  study. 

As  a  result  of  the  close  comparison  of  portions  P-S  (pp.  70,  71) 
with  the  parallels  in  document  P  as  preserved  in  P  §46,  it  was  deter- 
mined that  the  portions  P,Q,Swere  not  inserted  by  Matthew's  draw- 
ing them  from  document  P,  but  came  from  some  subsequent  hand, 
to  whom  the  parable  of  the  Lost  Sheep  had  come  independently  of 
document  P.  Shall  it  be  affirmed  that  likewise  the  extensive  enlarge- 
ment of  document  P  §54B  as  found  in  the  portions  A-E  (above)  is 
to  be  attributed  to  some  subsequent  editor,  the  evangelist  not  having 
gone  farther  than  to  insert  the  second  half  of  P  §54A  and  P§54B, 
being  led  to  this  natural  addition  by  the  fact  that  he  found  the  one- 


2>2>^  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

half  of  P§54A  at  this  point  in  his  document  MK  (portion  K  on 
p.  70)  ?  Such  seems  to  be  the  witness  of  the  external  evidence.  Is  it 
confirmed  by  the  content  of  the  added  portions  in  A-E  above,  that 
is,  do  these  portions  bear  within  themselves  any  evidences  that  they 
belong  to  the  later  periods  of  gospel  formation  ? 

Obviously  the  beginning  should  be  made  by  a  comparison  of  the 
above  Matthaean  portions  A,  E  with  their  parallels  in  document  P.  If 
within  these  Matthaean  portions  there  be  found  accretions  which 
indicate  a  late  origin,  it  may  be  reasonably  concluded  that  the  other 
portions  came  into  gospel  MT  in  the  later  periods  of  its  formation. 
Conclusions  based  on  comparative  study  may  rightly  be  taken  as 
indicating  the  direction  in  which  one  should  look  for  the  solution  of 
problems  presented  by  portions  where  the  absence  of  parallels  makes 
such  comparative  study  impracticable. 

It  seems  beyond  doubt,  that  the  above  Matthaean  portion  A  is 
the  elaborate  expansion  of  the  simple  thought  in  portion  A  of  docu- 
ment P  §546.  The  document  P  record  suggests  correction  and  for- 
giveness as  between  brethren ;  that  of  gospel  MT  carries  forward  the 
thought  two  stages,  the  final  being  formally  judicial.  If  Jesus  spoke 
the  sa>ings  as  in  gospel  MT,  it  is  improbable  that  they  would  be 
reduced  in  any  report  to  the  proportions  shown  in  document  P.  On 
the  other  hand,  growth  from  the  form  in  document  P  to  that  in  gospel 
MT,  under  the  influence  of  the  organizing  impulse  of  a  new  commu- 
nity, seems  entirely  normal,  if  not  necessary.  The  Matthaean  por- 
tion A  seems  to  reflect  the  beginnings  of  the  endeavor  to  settle  all 
disputes  between  the  brethren  within  the  hmits  of  the  Christian  com- 
munity, rather  than  by  an  appeal  to  the  civil  authorities.  It  is  this 
mode  of  procedure  that  Paul  urged  upon  his  converts,  though  he 
does  not  afiirm  that  his  exhortation  is  based  in  any  injunction  from 
Jesus.'  One  naturally  raises  the  question  whether  Jesus  would 
likely  be  concerned  thus  to  work  out  a  method  of  judicial  procedure 
for  the  future  of  his  society,  while  leaving  the  life  of  that  society,  in  all 
of  its  larger  and  more  significant  phases,  to  be  \^Tought  out  by  his 
followers  as  the  result  of  experience.  And  it  is  further  to  be  asked 
whether  it  accords  with  the  spirit  of  Jesus  as  elsewhere  manifested  to 
regard  and  treat  a  fellow-man,  under  any  circumstances,  as  suggested 

'  I  Cor.  6:1-8. 


THE  CHURCH  AND  ITS  INSTITUTIONS  337 

by  the  injunction  "let  him  be  unto  thee  as  the  Gentile  and  the  publi- 
can." 

As  for  the  second  half  of  the  saying  in  document  P  §546,  the 
portion  E,  its  parallelism  with  the  Matthaean  E  seems  reduced  by 
the  circumstantial  introduction  to  the  Matthaean  E,  "Then  came 
Peter  and  said  to  him."  But  this  introduction  must  surely  be  regarded 
as  the  editorial  endeavor  appropriately  to  resume  the  theme  so  that 
the  second  half  of  document  P  §546  may  now  be  utilized.  For  it 
seems  difficult  in  the  extreme  to  suppose  that  the  mind  of  the  Twelve 
was  so  unaffected  by  the  stupendous  promises  in  portions  B-D  that 
the  thought  of  Peter  was  held  during  this  time  not  by  the  sayings  of 
B-D  but  by  that  of  A,  so  that  he  returned  to  A  through  the  secondary 
question  in  E  about  times  of  forgiveness.  Moreover,  the  rewriting 
in  the  Matthaean  E  takes  as  its  starting-point  the  saying  of  Jesus 
in  the  document  P  portion  E,  and  represents  Peter  as  leading  Jesus 
beyond  the  standard  of  "seven  times,"  as  in  document  P,  to  the 
"seventy  times  seven"  of  the  Matthaean  form.  This  expansion  to 
the  "seventy  times  seven"  seems  like  an  endeavor  by  some  subse- 
quent disciple  to  meet  the  tendency  to  take  the  original  saying  of 
Jesus  about  "seven  times"  in  a  literal  sense.  Both  in  portion  A  and 
in  portion  E,  therefore,  the  evidence  seems  to  indicate  that  the  more 
original  form  and  extent  of  the  sayings  are  found  in  the  document 
P  record;  the  Matthaean  is  to  be  regarded,  apparently,  as  the  expan- 
sion and  adaptation  of  the  sayings. 

Judged  by  its  content,  the  Matthaean  portion  A  was  intended  to 
be  represented  as  addressed  to  a  large  body  of  disciples,  for  the  injunc- 
tions are  hardly  fitted  to  cover  only  disputes  in  the  circle  of  the  Twelve. 
Moreover,  if  regarded  as  referring  primarily  to  disputes  among  the 
Twelve,  then  the  larger  community,  "the  church,"  that  is,  those 
bodies  constituted  by  the  Twelve,  would  in  turn  pass  judicially  upon 
the  conduct  of  those  who  had  constituted  them.  But  obviously,  on 
the  contrary,  it  is  not  thought  that  the  assignment  of  function  set 
forth  in  portion  B  is  intended  for  every  member  of  the  new  com- 
munity, but  rather  for  the  Twelve  alone.  By  the  portion  B,  there- 
fore, there  passes  to  the  whole  body  of  the  Twelve  that  which  in 
gospel  MT  16:19  was  reserved  for  Peter  alone.  Notwithstanding 
the  fact  that  there  is  a  shift  from  the  whole  company  of  the  disciples, 


33^  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

as  in  portion  A,  to  the  Twelve  and  to  them  alone,  as  in  portion  B, 
there  is  a  sHght  basis  for  junction  of  the  two  sayings  in  that  each  deals 
with  judicial  procedure.  But  the  element  of  judicial  activity  in  the 
Matthaean  portion  A  seems  to  be  an  accretion  to  the  original  saying 
of  Jesus  as  recorded  in  portion  A  of  document  P  §54B.  Shall  it  be 
said  that  the  portion  B  is  an  additional  and  still  later  development 
due  to  the  same  tendency  ?  Is  it  an  expression  of  the  tendency  of 
"the  church"  to  assume  the  right  to  pass  final  judgments  upon  the 
conduct  of  men,  especially  concerning  the  movements  of  the  religious 
life? 

It  is  difficult  to  find  any  relation  between  the  sayings  in  the  por- 
tions C  and  D  and  those  that  precede  them  in  A,  B,  or  a  definite  con- 
nection in  thought  between  that  in  portion  C  and  that  in  portion  D. 
Certainly  no  sayings  of  Jesus  exceed  in  scope  of  promise  those  in  C,  D. 
It  seems  necessary  to  raise  the  question  whether  the  sense  of  com- 
munity hfe  involved  in  "if  two  of  you  shall  agree"  ought  to  be  con- 
sidered as  a  development  from  experience,  and  the  saying  in  portion 
C  treated  as  a  modification  of  some  such  original  as  is  attested  by 
document  MK  11:24,  "All  things  whatsoever  ye  pray  and  ask  for, 
believe  that  ye  have  received  them,  and  ye  shall  have  them."  If  one 
may  draw  an  inference  from  the  results  of  tendency  which  are  ascer- 
tainable where  parallels  are  present,  one  would  conclude  from  the 
comparison  of  gospel  LK  21:14,  15  with  document  MK  13:11  that 
the  assignment  of  post-ascension  activity  to  Jesus,  as  is  done  in  por- 
tion D  above,  is  the  outcome  of  the  actual  spiritual  experiences  of  the 
early  community,  rather  than  the  promise  of  Jesus  himself  to  his 
disciples  beforehand. 

Apparently  it  is  difficult  to  avoid  the  conclusion  that  what  was  be- 
gun in  document  MK  9:33-50,  namely,  the  making  of  that  section 
of  the  document  the  depository  for  several  distinct  sayings  added  to 
document  MK  subsequent  to  the  time  that  the  exemplar  used  by 
Luke  was  produced,'  was  carried  forward  yet  farther  in  the  parallel 
portion  of  gospel  MT  after  the  time  when  Matthew  had  produced  the 
eighteenth  chapter  of  his  gospel  from  document  MK  in  combination 
with  portions  of  document  P  and  the  parable  from  document  M  §20. 
From  an  examination  of  all  the  evidence  in  Matthew's  eighteenth 
I  See  pp.  67-78. 


THE  CHURCH  AND  ITS  INSTITUTIONS 


339 


chapter,  it  seems  necessary  to  hold,  (i)  that,  of  the  exhibit  on  pp.  69 
and  70,  Matthew  derived  from  his  document  MK,  after  the  manner 
previously  outlined,'  the  portions  A-M  except  L;  (2)  that,  having 
added  the  portion  L  from  document  P  §54A,  he  continued  with  P 
§54B;  (3)  that  to  these  sayings  from  P  §54  he  added  the  appropriate 
parable  from  document  M  §20,  thus  closing  that  section  of  his  gospel; 
(4)  that  the  parable  in  portion  Q  with  its  introduction  in  portion  P  and 
its  application  in  portion  S  are  from  a  later  hand,  not  being  drawn  from 
document  P,  but  preserved  by  some  other  hne  of  tradition;  (5)  that 
the  modification  and  enlargement  of  portions  T  and  V  and  the 
insertion  of  the  portion  U  are  the  work  of  some  one  subsequent  to 
Matthew;  (6)  that  in  all  these  sayings  inserted  subsequent  to  the 
framing  of  the  gospel  by  Matthew  there  are  most  evident  marks  of 
the  late  origin  of  the  thought  expressed  in  them, 

§4.     The  Institution  of  the  Supper 


Gospel  MT  26:20,  26-20 
A     Now  when  even  was  come,  he 
was    sitting    at    meat    with    the 
twelve  disciples. 


B  And  as  they  were  eating, 
Jesus  took  bread,  and  blessed, 
and  brake  it ;  and  he  gave  to  the 
disciples,  and  said.  Take,  eat; 
this  is  my  body. 

C  And  he  took  a 

cup,  and  gave  thanks,  and  gave 
to  them,  saying,  Drink  ye  all  of 
it; 

D  for  this  is  my  blood  of  the 
covenant,  which  is  shed  for 
many  unto  remission  of  sins. 

E  But 

I  say  unto  you,  I  will  not  drink 
henceforth  of  this  fruit  of  the 
vine,  until  that  day  when  I  drink 
it  new  with  you  in  my  Father's 
kingdom. 

F     Compare  portion  B. 


Document  MK  14:17,  22-25 
A  .\nd  when  it  was  evening  he 
Cometh  with  the  twelve. 


B  And  as  they  were  eating,  he 
took  bread,  and  when  he  had 
blessed,  he  brake  it,  and  gave 
to  them,  and  said,  Take  ye:  this 
is  my  body. 

C  And  he  took  a  cup, 

and  when  he  had  given  thanks, 
he  gave  to  them:  and  they  all 
drank  of  it. 

D  And  he  said  unto 

them,  This  is  my  blood  of  the 
covenant,  which  is  shed  for 
many. 

E  Verily  I  say  unto  you,  I 

will  no  more  drink  of  the  fruit 
of  the  Wne,  until  that  day  when 
I  drink  it  new  in  the  kingdom' of 
God. 


F     Compare  portion  B. 


Gospel  LK  22:14-20 
A  And  when  the  hour  was  come 
he  sat  down,  and  the  apostles 
with  him.  And  he  said  unto 
them.  With  desire  I  have  desired 
to  eat  this  passover  with  you 
before  I  suflfer:  for  I  say  unto 
you.  I  will  not  eat  it,  until  it  be 
fulfilled  in  the  kingdom  of  God. 
B     Compare  portion  F. 


C  And  he  received  a  cup,  and 
when  he  had  given  thanks,  he 
said.  Take  this,  and  divide  it 
among  yourselves: 


E  for  I  say  unto 

you,  I  will  not  drink  from  hence- 
forth of  the  fruit  of  the  vine,  until 
the  kingdom  of  God  shall  come. 


F  And  he  took  bread,  and  when 
he  had  given  thanks,  he  brake 
it,  and  gave  to  them,  saying, 
This  is  my  body 

G  which  is  given 

for  you:  this  do  in  remembrance 
of  me.  And  the  cup  in  like 
manner  after  supper,  saying. 
This  cup  is  the  new  covenant  in 
my  blood,  even  that  which  is 
poured  out  for  you. 


See  pp.  67-78. 


340  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

There  is  no  reason  why  the  above  paragraph  should  be  considered 
in  any  study  of  the  teaching  of  Jesus  about  the  future  of  the  Christian 
community,  except  for  the  fact  that  in  the  portion  G  of  the  Lukan 
account  there  appear  the  words  "this  do  in  remembrance  of  me." 
Neither  these  words  nor  any  other  sHght  suggestion  that  the  institu- 
tion of  an  ordinance  for  the  future  is  intended  are  recorded  by  the 
document  MK.  However,  the  whole  of  the  portion  G  is  omitted  by 
Bezae  Cantabrigiensis,  and  by  the  Old  Latin  (Itala)  manuscripts 
a,  b,  e,  ff^  i,  1.  Naturally  it  is  treated,  therefore,  by  Westcott-Hort 
as  one  of  "a  few  very  early  interpolations  in  the  gospels."  It  has 
apparently  been  derived  by  some  later  editor  from  I  Cor.  11:236-25. 
That  portion  of  the  letter  of  Paul  is  traceable,  in  turn,  to  some  such 
report  as  that  in  the  above  portions  B,  C,  D  of  document  MK.  It  is 
notable  and  significant  that  the  only  words  in  the  Pauline  paragraph 
which  cannot  be  derived  from  the  Markan  portions  B,  C,  D  are  "which 
is  for  you:  this  do  in  remembrance  of  me"  and  "this  do,  as  oft  as  ye 
drink  it,  in  remembrance  of  me,"  that  is  to  say,  the  words  quoted  in 
Paul  by  which  an  ordinance  is  definitely  established  are  absent  from 
both  document  MK  and  the  document  used,  if  other  than  document 
MK,  by  Luke  in  the  above  paragraph.  From  whence  Paul  received 
these  additional  words  we  do  not  know;  it  suffices  for  present  pur- 
poses that  it  be  clearly  seen  that  they  are  not  derivable  from  the 
reports  of  Jesus'  words  as  these  are  transmitted  by  document  MK 
and  gospels  MT  and  LK. 

§5.     Physical  Immunity  in  the  ^Mission 
In  that  section  of  the  Gospel  of  Mark  which  is  proved,  by  ^ISS 
evidence,  not  to  be  a  genuine  part  of  document  MK,  there  are  large 
powers  and  startling  immunities  promised  to  the  promoters  of  the 
mission : 

Gospel  MK  16:17,  18 
And  these  signs  shall  follow  them  that  believe:   in  my  name  shall  they  cast  out  devils;   they  shall 
speak  with  new  tongues;   they  shall  take  up  serpents,  and  if  they  drink  any  deadly  thing,  it  shall  m  no 
wise  hurt  them;  they  shall  lay  hands  on  the  sick,  and  they  shall  recover. 

These  words  probably  had  their  origin  and  vindication  in  the 
reputed  history  of  the  early  days  of  the  new  community;  in  that 
history  it  is  possible  to  find  incidents  in  support  of  substantially  all 
of  these  "signs."  The  tremendous  outburst  of  new  and  vital  rchgious 
conviction,  enthusiasm,  and  consequent  power,  which  marked  the 


THE  CHURCH  AND  ITS  INSTITUTIONS  341 

first  movements  in  the  history,  manifested  itself  in  activities  of  an 
extraordinary  nature.  The  outlook  of  those  who  moved  in  the  midst 
of  these  striking  phenomena  did  not  extend  to  the  distant  future  of 
the  society,  to  that  slow  process  of  normal  growth,  by  the  very  cus- 
tomariness  of  which  all  the  exuberant  vitahty  of  new-found  truth  and 
conviction  would  be  worn  into  the  commonplace.  For  them,  there 
was  no  future  for  the  society  different  from  the  present.  Thus  it 
was  that  present  experience  could  fashion  itself  into  expectation  for 
the  future;  could  regard  itself  as  promised  in  the  past;  and,  as  both 
promise  and  expectation,  could  take  form  as  the  completion  of  the 
document  MK  which,  ending  at  i6:8,  was  without  a  forward  look. 

But  certain  of  these  phenomena  had  a  significance  other  than  that 
of  forwarding  the  mission.  They  testified  to  the  victory  of  the  forces 
of  good  over  those  of  evil;  they  were  open  evidences  that  in  the  clash 
of  the  two  great  world-powers,  God  and  Satan,  the  latter  was  being 
cast  down;  this  casting-out  of  devils,  this  taking-up  of  serpents, 
prophesied  the  entire  overthrow  of  "the  old  serpent,  he  that  is  called 
the  Devil  and  Satan,  the  deceiver  of  the  whole  world."'  And  beyond 
that  overthrow,  but  to  be  accompHshed  only  through  it,  there  lay,  in 
the  hope  of  the  early  community,  "the  salvation,  and  the  power,  and 
the  kingdom  of  our  God,  and  the  authority  of  his  Christ."' 

Apparently  out  of  this  world-view  and  these  experiences,  it  came 
about  that  there  was  attached  to  a  fresh,  vivid,  suggestive  phrase  from 
Jesus,  spoken  at  a  moment  of  high  feeling  and  in  a  form  which  lent 
itself  to  misunderstanding  ("  I  beheld  Satan  fallen  as  lightning  from 
heaven"),  a  body  of  ideas  similar  to  those  which  found  expression  in 
the  unauthentic  conclusion  to  the  Gospel  of  Mark: 

Document  P  §7 

And  the  seventy  returned  with  joy,  saying,  Lord,  even  the  devils  are  subject  unto  us  in  thy  name. 
And  he  said  unto  them,  I  beheld  Satan  fallen  as  lightning  from  heaven. 

Behold,  I  have  given  you  authority  to  tread  upon  serpents  and  scorpions,  and  over  all  the  power  of 
the  enemy:   and  nothing  shall  in  any  wise  hurt  you. 

The  rapid  recession  of  these  phenomena,  and  the  consequent  imperil- 
ing of  the  validity  of  the  promises  of  immunity,  led  later,  it  may  be 
surmised,  to  the  repudiation  of  significance  in  them,  and  to  emphasis 
upon  another,  surer  possession : 

Howbeit  in  this  rejoice  not,  that  the  spirits  are  .subject  unto  you;  but  rejoice  that  your  names  are 
written  in  heaven. 

I  Rev.  12:9,  10. 


342  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

This  accretion  also  is  expressed  in  that  phraseology  pecuhar  to  the 
circle  which  most  strongly  cherished  the  type  of  world-view  fostered 
by  the  preceding  added  saying,  that  is,  the  circle  in  the  early  com- 
munity from  which  there  came  forth  the  Book  of  Revelation/  It  may 
be  that  it  is  to  this  later  recession  of  these  phenomena  that  there  is 
to  be  ascribed  the  omission  by  Matthew  of  document  P  §7,  though 
he  inserts  in  his  gospel  both  what  precedes,  P  §§2-6,  and  what  fol- 
lows, P  §§8,  9. 

Jesus  himself,  under  such  circumstances,  it  may  reasonably  be 
assumed,  would  hardly  make  a  contrast  between  a  phase  of  the 
mission's  activity  ("Behold,  I  have  given  you  authority,"  etc.)  and 
an  assurance  of  the  future  ("Howbeit  in  this  rejoice  not,"  etc.), 
but,  if  at  all,  between  this  passing  phase  and  the  more  significant 
fact  of  the  message  delivered  and  its  ultimate  effects. 

§6.     The  Extent  of  the  Mission 
There  have  been  brought  under  consideration  at  one  point  or 
another  in  preceding  studies  all  references  in  the  Synoptic  Gospels  to 
the  extent  of  the  mission,  except  one  in  gospel  MT  and  one  in  gospel 
LK,  namely, 

Gospel  MT  28:18-20 
All  authority  hath  been  given  unto  me  in  heaven  and  on  earth.     Go  ye  therefore,  and  make  disciples 
of  all  the  nations,  baptizing  them  into  the  name  of  the  Father  and  of  the  Son  and  of  the  Holy  Ghost : 
teaching  them  to  observe  all  tilings  whatsoever  I  commanded  you:   and  lo,  I  am  with  you  alway,  even 
unto  the  consummation  of  the  aeon. 

Gospel  LK  24:46,  47 
And  he  said  unto  them,  Thus  it  is  written,  that    the  Christ  should  suffer,  and    rise  again  from  the 
dead  the  third  day;  and  that  repentance  and  remission  of  sins  should  be  preached  in  his  name  unto  all  the 
nations,  beginning  from  Jerusalem. 

Before  entering  upon  the  study  of  these  final  passages,  there  may  be 
summarized  the  results  of  the  examination  of  all  other  sayings  on  this 
theme  in  the  Synoptic  Gospels.  It  will  be  observed  that  the  above 
sayings  belong  to  the  post-resurrection  Ufe  of  Jesus;  the  following 
summary  deals  with  those  sayings  which  belong  to  the  period  before 
the  death  of  Jesus. 

I.  The  thought  of  Jesus. — It  seems  that  Jesus  at  no  time  before  his 
death  defined  with  precision  the  limits  of  the  mission.  What  his 
conception  was  must  apparently  be  deduced  mainly  from  the  parables 
of  "the  mystery  of  the  kingdom  of  God."  By  no  one  of  these 
parables  does  Jesus  exphcitly  set  the  bounds  of  the  mission  beyond 

'  See  Rev.  3:5;   5:1;    12:9,10. 


THE  CHURCH  AND  ITS  INSTITUTIONS  343 

the  Jewish  people,  though  there  seems  to  be  clearly  implicit  in  more 
than  one  of  them  such  a  conception  of  the  form,  method,  and  extent 
of  the  kingdom  of  God  as  compels  the  conviction  that  through  his 
vision  into  the  future  Jesus  foresaw  and  forecast  the  growth  of  the 
kingdom  among  the  nations.  The  most  exphcit  utterance  is  in  an 
isolated  saying,  "And  they  shall  come  from  the  east  and  west,  and 
from  the  north  and  south,  and  shall  sit  down  in  the  kingdom  of 
God."'  But  this  does  not  necessarily  include  more  than  the  Dis- 
persion. Of  similar  suggestion  to  that  in  the  parables  of  the  king- 
dom, yet,  Hke  them,  hinting  at  a  larger  outlook  rather  than  aiming 
to  define,  is  the  saying,  "Let  the  children  first  be  filled."^ 

2.  The  thought  of  the  evangelist  Matthew. — ^The  thought  of  him 
who  framed  the  Gospel  of  Matthew  is  made  clear  in  his  rewriting  of 
the  above  saying  of  Jesus  from  document  MK.  He  found  it  as  "  Let 
the  children  first  be  filled;"  he  rewrote  it  as  "I  was  not  sent  but  unto 
the  lost  sheep  of  the  house  of  Israel."  By  so  doing  he  Hmited  the 
saying  to  the  mission  of  Jesus  himself,  and,  further,  he  hmited  that 
mission  to  the  Jews.  But  his  thought  of  the  mission  of  the  disciples 
is  not  of  larger  scope,  as  is  evidenced  by  the  sayings  which  he  con- 
structed for  his  discourse  on  the  mission.  Matt.  10:5,  6,"  Go  not 
into  any  way  of  the  Gentiles,  and  enter  not  into  any  city  of  the  Sa- 
maritans >  but  go  rather  to  the  lost  sheep  of  the  house  of  Israel,"  and 
Matt.  10:23,  "Ye  shall  not  have  gone  through  the  cities  of  Israel  till 
the  Son  of  man  be  come."  These  sayings  from  the  evangelist  seem 
to  be  the  product  of  the  union  of  his  interpretations  of  document 
MK  7:27,  document  MK  13:30,  and  document  MK  9:1 — the  first 
as  interpreted  by  him  in  Matt.  15:24,  the  last  as  interpreted  by  him 
in  Matt.  16:28.3 

3.  The  thought  of  later  editors  of  gospel  MT. — ^The  most  com- 
plete expression  of  what  was  held  at  some  time  subsequent  to  the 
work  of  Matthew  is  found  in  that  verse  which,  in  any  exhibit  of  the 
gospel  sayings  in  parallehsm,  stands  as  the  equivalent  of  Matt.  10:23, 
that  is,  Matt.  24:14,''  "And  this  gospel  of  the  kingdom  shall  be 
preached  in  the  whole  world  for  a  testimony  unto  all  the  nations; 
and  then  shall  the  end  come."     Apparently  subsequent  to  the  addi- 

I  Document  P  §40.  3  See  pp.  88-92. 

*  Document  MK  7:27.  4  See  the  parallelism  on  p.  141. 


344  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

tion  of  this  saying  to  gospel  MT,  it  was  inserted  in  document  MK 
as  MK  13:10.'  Minor  indications  of  the  same  editorial  activity  in 
gospel  MT  may  be  detected  by  comparing  Matt.  24:9,  "all  the 
nations,"  with  document  MK  13:13,  gospel  LK  21:17,  and  gospel 
MT  10:22,  "all  men;"  also  by  comparing  gospel  MT  10:18,  "and 
to  the  Gentiles,"  with  document  MK  13:9  and  gospel  LK  21:13. 
It  is  seen,  further,  in  the  interpretation  or  application  of  one  of  the 
parables,  "  The  kingdom  of  God  shall  be  taken  away  from  you,  and 
shall  be  given  to  a  nation  bringing  forth  the  fruits  thereof,"  Alatt. 
21:43.  The  original  application  of  the  parable  had  been  perceived 
without  explication  by  those  to  whom  it  was  directed,  document  MK 
12:12;  and  this  interpretation  had  already  been  taken  over  by  the 
evangelist  Matthew,  Matt.  21:45.^ 

4.  The  thought  of  the  evangelist  Luke. — ^There  is  one  indication 
only  in  the  gospel  LK  record  of  the  words  of  Jesus  previous  to  his 
death  as  to  the  extent  of  the  mission,  and  that  wholly  incidental 
and  vague,  namely,  in  the  saying,  "Jerusalem  shall  be  trodden  down 
of  the  Gentiles,  until  the  times  of  the  Gentiles  be  fulfilled,"  Luke 
21 :24.  By  the  phrase,  "until  the  times  of  the  Gentiles  be  fulfilled," 
Luke  probably  means  what  Paul  expresses  in  chaps.  9-1 1  of  his  letter 
to  the  Romans.  But  it  is  not  important  for  present  purposes  to 
determine  the  thought,  for  it  is  a  part  of  Luke's  rewriting  of  the  fore- 
cast of  the  destruction  of  Jerusalem  recorded  by  document  MK 
13: 14-20,  and  there  is  no  equivalent  for  the  phrase  in  the  document. 

5.  The  thought  of  the  four  documents. — It  is  a  most  noteworthy 
and  significant  fact  that  the  four  great  documents,  G,  MK,  P,  and 
M,  do  not  have  within  them,  if  the  evidence  has  been  correctly 
interpreted,  any  indications  of  the  extent  of  the  mission,  except,  of 
course,  such  implicit  statements  as  were  made  by  Jesus  in  parable 
or  saying,  as  set  forth  in  paragraph  i  above.  That  is  to  say,  the 
explicit  and  definitive  sayings  on  this  subject,  whether  those  that 
unmistakably  limit  the  mission  to  Israel,  or  those  that  as  clearly 
make  it  world-wide,  are  apparently  all  traceable  to  editorial 
activity,  some  of  it  early,  some  of  it  late,  in  the  history  of  the 
gospel  tradition.^ 

I  See  pp.  140-45.  2  See  pp.  88-92. 

3  To  this  general  assertion  about  the  content  of  the  documents  on  this  theme, 
there  may  be  opposed  the  appearance  of  an  incidental  reference  to  the  scope  of  the 


THE  CHURCH  AND  ITS  INSTITUTIONS  345 

What  is  true  of  these  four  documents  in  the  period  previous  to 
the  death  of  Jesus  holds  also  for  their  record  of  his  post-resurrection 
sayings;  that  is  to  say,  the  two  independent  sayings  about  the  mission 
credited  to  Jesus  in  his  post-resurrection  life  seem  to  have  come  from 
sources  outside  these  documents.  But  from  whence  do  they  come  ? 
By  whom  were  they  inserted  in  their  present  place  in  the  gospels  MT 
and  LK  ?  It  seems  very  difficult,  if  not  quite  impossible,  to  believe 
that  the  Matthaean  report  of  the  Great  Commission,  Matt.  28: 18-20, 
was  placed  in  the  gospel  MT  by  the  evangelist  who  framed  gospel 
MT  from  the  documents  G,  MK,  P,  and  M.  For  that  person  makes 
it  clear  from  his  interpretation  of  document  MK  7:27  in  gospel  MT 
15:24  that  he  regarded  the  mission  of  Jesus  as  limited  to  the  house 
of  Israel;  and,  by  his  construction  of  the  saying  in  gospel  MT  10:  23 
from  document  MK  13 130 -I- document  MK  9:1  as  interpreted  in 
gospel  MT  16: 28,  he  testifies  to  his  conviction  as  to  the  limits  of  the 
mission  of  the  disciples  after  the  death  of  Jesus.  One  having  and  so 
clearly  expressing  on  his  own  account  these  views  can  hardly  be  held 
to  have  been  in  possession  of  the  definition  of  Jesus  as  given  in  the 
Great  Commission;  he  would  not,  it  may  reasonably  be  contended, 
set  himself  in  so  direct  opposition  to  the  plain  words  of  Jesus. 

It  seems  difficult  to  avoid  the  conclusion  that  gospel  MT,  as  it 
left  the  hands  of  Matthew,  did  not  contain  the  Great  Commission 
of  Matt.  28:18-20.  How  the  gospel  MT  did  close  when  completed 
by  Matthew  may  not  be  asserted  with  confidence.  Perhaps  it  closed 
with  Matt.  28:8,  that  is,  when  the  end  of  document  MK  had  been 
reached.     If,  however,  the  non-Markan  narrative  in  Matt.  27:62-66 


mission  in  document  AIK  14:9,  "Wheresoever  the  gospel  shall  be  preached  throughout 
the  whole  world,  that  also  which  this  woman  hath  done  shall  be  spoken  of  for  a  me- 
morial of  her. "  But  one  ought  probably  to  regard  this  saying  as  the  product  of  that 
same  tendency  highly  to  exalt  the  benevolent  attitude  which  apparently  gave  origin  to 
the  saying  in  document  MK  9:41,  and  to  the  basis  of  judgment  in  the  paragraph  Matt. 
25:31-46.  These  most  notable  estimates  of  the  worth  of  simple  acts  of  kindness  and 
good-will  toward  the  Christ  and  his  representatives  are  examined  at  some  length  on 
pp.  235-45.  Taken  as  a  saying  of  Jesus,  it  is  most  difficult  to  understand  what  there 
is  in  this  act  of  the  woman  that  should  call  forth  so  extraordinary  a  measure  of  praise 
from  Jesus.  Further,  one  must  take  account  of  the  fact  that,  if  the  saying  is 
from  Jesus,  it  is  the  sole  definition  of  the  extent  of  the  mission  previous  to  his  death. 
To  announce  so  significant  a  future  in  terms  so  incidental  to  another  purpose  seems 
hardly  to  accord  with  the  customary  wisdom,  insight,  and  balance  of  Jesus. 


346  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

was  inserted  by  the  original  editor  of  gospel  MT,'  then  its  comple- 
ment in  Matt.  28:11-15  probably  formed  the  conclusion  to  the 
gospel.  It  will  be  observed  that  it  closes  in  a  way  to  make  it  a  suit- 
able conclusion  for  the  gospel.  In  that  event,  the  narrative  in  iMatt. 
28:9,  10  was  probably  added  by  the  same  hand  that  supplemented 
the  gospel  by  the  addition  of  Matt.  28:16-20.^  For  this  conjecture 
there  is  more  reason  than  simply  the  fact  that  Matt.  28:9,  10  is  not 
derivable  from  document  MK;  for,  it  will  be  observed,  this  brief 
narrative  has  as  its  apparently  central  purpose  the  preparation  of 
the  mind  to  expect  some  event  of  unusual  significance  as  about  to 
take  place  in  GaHlee — "  Go,  tell  my  brethren  that  they  depart  into 
Galilee,  and  there  shall  they  see  me."  The  significant  event  is 
recorded  by  IMatt.  28:16-20. 

It  seems  true,  indeed,  that  the  key  to  the  whole  Matthaean  con- 
ception of  the  resurrection  and  post-resurrection  history  is  had  when 
it  is  recognized  that  the  act  of  resurrection  and  the  activity  after 
resurrection  have  one  end  and  one  end  only,  namely,  the  assuring 
that  the  disciples  reach  a  certain  point  in  Gahlee,  and  there  receive 
at  the  hands  of  Jesus  a  fitting  commission  for  their  future  activity 
as  the  representatives  of  Jesus  among  men.  This  representation 
begins  with  the  resurrection,  at  the  scene  of  which  the  angehc  being 
is  stated  to  have  been  as  solicitous  that  the  disciples  hasten  at  once 
to  Galilee  as  he  was  to  assure  them  of  the  primal  fact  of  resurrec- 
tion itself,  Matt.  28:7.  It  continues  in  the  following  narrative. 
Matt.  28:9,  10,  the  difference  being  that  here  it  is  Jesus  who  turns 
the  whole  thought  upon  the  desirability  of  immediate  departure  to 
Galilee.  His  appearance  to  the  women  seems  secondar}'  to  the 
purpose  of  making  certain  that  there  be  no  failure  to  meet  him  in 
Galilee.  These  repeated  exhortations  of  the  angel  and  of  Jesus  are 
represented  as  effectual,  for  it  is  now  said,  ]Matt.  28:16,  that  "the 
eleven  disciples  went  into  Gahlee,  unto   the  mountain   where  Jesus 

1  That  it  was  inserted  at  that  time  seems  suggested  by  the  reference  to  "the 
watchers"  in  the  rewTiting  of  document  MK  i6:  i-8  as  gospel  MT  28: 1-8.  It  seems 
less  Hkely  that,  if  27:62-66  and  its  complement  28: 11-15  were  added  subsequently,  the 
later  editor  would  think  it  necessary  to  adapt  the  intervening  narrative  in  28:1-10  by 
the  words  of  28:4. 

2  The  opening  words  of  the  paragraph  Matt.  28:11-15,  "Now  while  they  were 
going,"  follow  quite  as  naturally  upon  Matt.  28:8  as  upon  Matt.  28: 10. 


THE  CHURCH  AND  ITS  INSTITUTIONS  347 

had  appointed  them."  By  this  statement  it  is  made  to  appear  that 
not  only  GaHlee, '  but  a  definite  spot  in  Gahlee,  had  been  decided 
upon  in  advance  of  the  death  of  Jesus.  Not  to  the  disciples  as  a 
whole,  but  only  to  "the  eleven  disciples,"  did  Jesus  reveal  himself 
on  this  occasion,  it  is  reported.  Every  detail  of  the  narrative  from 
first  to  last  seems  purposely  fitted  to  prepare  the  mind  for  what  is 
recorded  in  Matt.  28:18-20,  the  announcement  of  the  Great 
Commission. 

Of  an  equally  positive  nature,  but  fundamentally  different  in 
content,  is  the  gospel  LK  conception  of  the  purpose  of  the  resurrection 
and  post-resurrection  activity  of  Jesus.  That  gospel  represents  it 
as  the  one  aim,  at  the  empty  tomb  and  afterward,  to  prove  beyond 
any  doubt  that  the  ignominious  sufferings  and  violent  death  were 
nothing  other  than  the  fulfilment  of  the  prophecies  of  the  Old  Testa- 
ment Scriptures.  The  beginning  is  made  by  the  two  men  at  the 
tomb,  who  assure  the  disciples  that  all  that  has  happened  has  been 
in  accordance  with  the  prophecy  of  Jesus  himself:  "Why  seek  ye  the 
living  among  the  dead  ?  Remember  how  he  spake  unto  you  when  he 
was  yet  in  Galilee,  saying  that  the  Son  of  man  must  be  dehvered  up 
into  the  hands  of  sinful  men,  and  be  crucified,  and  the  third  day  rise 

I  There  seems  to  be  some  significance  in  the  fact  that  gospel  Matt.  28:7  has  "lo, 
I  have  told  you  (Idoi)  elirov  vfM?v)"  while  document  MK  16:7  has  "as  he  said  unto 
you  (ko^ws  eivev  v/mv)."  One  does  not  easily  find  a  reason  why  Matthew  should 
depart  from  his  document  MK,  if  it  read  as  does  our  document  MK,  especially  if, 
in  addition,  his  document  MK  contained  the  present  MK  14:28,  and  he  had  taken  it 
over  as  Matt.  26:32.  For  there  he  had,  in  that  case,  recorded  the  definite  promise  as 
from  Jesus.  If  now  one  will  add  to  the  fact  that  gospel  MT  represents  the  appoint- 
ment to  Galilee  as  made  by  the  angel  the  evidence  to  be  had  by  a  study  of  the  paragraph 
Matt.  26:31-35  =MK  14:27-31  =  Luke  22:31-34  as  set  forth  in  parallelism  on  p.  332, 
it  will  appear  that  the  promise  in  portion  B  on  p.  332  is  with  difliculty  credible  as 
from  Jesus.  There  is  the  inference  to  be  drawn  from  its  entire  absence  from  gospel 
LK,  an  inference  equally  strong  whether  it  be  held  that  Luke  is  here  using  document 
MK  or  some  other,  minor  document.  The  saying  is  by  nature  wholly  foreign  to  the 
context  in  which  it  is  here  set;  portions  A,  D  read  consecutively,  while  B  interrupts  the 
thought.  The  obvious  conjecture  is  that  some  scribe  wrongly  copied  document  MK 
16:7  end;  that,  since  the  promise  was  thus  attributed  to  Jesus,  it  was  necessary  later 
to  insert  such  a  promise  at  a  suitable  point  in  the  history,  the  place  chosen  being  that  at 
which  Jesus  had  referred  to  the  dispersion  of  the  Twelve;  that  gospel  MT  26:32  is 
a  later  assimilation  to  the  Gospel  of  Mark.  If  this  is  a  correct  interpretation  of  the 
evidence,  Jesus  was  not  originally  reported  to  have  made  an  appointment  to  meet  his 
disciples  in  Galilee;  much  less  do  the  documents  support  the  belief  that  he  had  chosen 
some  specific  mountain  as  a  place  of  meeting,  as  is  credited  to  him  in  Malt.  28: 16. 


348  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

again."  This  representation  is  carried  forward  in  the  following 
narrative,  LK  24:13-35,  where  the  central  place  is  apparently  pre- 
pared for,  and  certainly  given  to,  the  announcement  of  Jesus  about  the 
fulfilment  of  prophecy  in  his  career:  "And  he  said  unto  them,  O 
fooHsh  men,  and  slow  of  heart  to  believe  in  all  that  the  prophets  have 
spoken !  Behoved  it  not  the  Christ  to  suffer  these  things,  and  to  enter 
into  his  glory  ?  And  beginning  from  Moses  and  from  all  the  prophets, 
he  interpreted  to  them  in  all  the  scriptures  the  things  concerning 
himself."  It  is  this  apologetic  vindication  of  his  career  from  Scrip- 
ture that  is  regarded  as  giving  supreme  satisfaction  to  the  disciples, 
rather  than  the  stupendous  fact  of  his  resurrection:  "And  they  said 
one  to  another.  Was  not  our  heart  burning  within  us,  while  he  spake 
to  us  in  the  way,  while  he  opened  to  us  the  scriptures?" 

Similarly,  it  is  reported  in  the  final  narrative  of  gospel  LK  that 
the  last  hours  of  Jesus  with  his  disciples  were  spent  in  the  endeavor 
to  convince  them  that  his  sufferings  and  death  did  not  give  denial  to 
his  right  to  be  estimated  as  the  Messiah,  but  rather  were  in  fulfilment 
of  the  Old  Testament  prophecies  of  the  messianic  career: 

And  he  said  unto  them,  These  are  my  words  which  I  spalce  unto  you,  while  I  was  yet  with  you,  how 
that  all  things  must  needs  he  fulfilled,  which  are  written  in  the  law  of  Moses  and  the  prophets,  and  the 
psalms,  concerning  me.  Then  opened  he  their  mind,  that  they  might  understand  the  scriptures;  and  he 
said  unto  them,  Thus  it  is  wTitten,  that  the  Christ  should  suffer,  and  rise  again  from  the  dead  the  third 
day;  and  that  repentance  and  remission  of  sins  should  be  preached  in  his  name  unto  all  the  nations,  begin- 
ning from  Jerusalem. 

A  study  of  the  recorded  words  of  Jesus  previous  to  his  death  does 
not  support  the  assumption  of  the  opening  words  of  this  report,  for 
the  results  of  comparative  study  show  substantially  no  appeal  by 
Jesus  to  Old  Testament  prophecy  in  reference  to  his  actual  or  prospec- 
tive ministry,  either  by  life  or  by  death.'  So  intent  is  the  narrative 
upon  the  Scripture  apologetic  that  even  the  mission  itself  is  treated  as 
a  part  of  the  prophetic  outlook  of  Moses  and  the  prophets  and  the 
psalms— "Thus  it  is  written  ....  that  repentance  and  remission 
of  sins  should  be  preached  in  his  name  unto  all  the  nations." 

Thus  it  appears  that  both  gospel  MT  and  gospel  LK  fashion  the 
narrative  of  the  post-resurrection  life  and  words  of  Jesus  so  as  to  give 

I  To  present  here  a  complete  study  of  the  reputed  references  by  Jesus  to  Scripture 
previous  to  his  death  in  vindication  of  the  unwelcome  facts  of  his  ministry  would 
involve  too  considerable  a  digression.  One  interested  may  compare,  for  instance, 
gospel  LK  18:31-33  with  document  MK  10:32-34,  or  gospel  LK  22:52,  53  with  docu- 
ment MK  14:48,  49,  or  gospel  LK  22:22  with  document  MK  14:21,  or  gospel  MT 
17:10-12  with  document  MK  9:11-13. 


THE  CHURCH  AND  ITS  INSTITUTIONS  349 

support  of  the  most  impressive  kind  to  certain  fundamental  needs 
of  the  apostolic  age,  namely,  in  gospel  LK  the  proof  by  appeal  to 
Scripture  that  suffering  and  death  are  not  to  be  reckoned  as  evidences 
of  the  non-messianic  character  of  Jesus,  and  in  gospel  MT  the  proof 
that  the  assignment  of  a  w^orld-wide  mission  to  the  disciples  was  the 
single  purpose  of  Jesus  after  his  resurrection.  Of  the  two,  it  will 
probably  be  felt  that  what  is  supplied  in  the  Lukan  narrative  was 
needed  earlier  than  the  contribution  made  by  the  Matthaean;  and 
this  may  be  taken  as  another  minor  indication  that  this  portion  of 
the  Gospel  of  Matthew  is  subsequent  to  the  time  of  the  original  framer 
of  that  gospel. 

It  will  be  observed  also  that  the  Lukan  form  of  the  commission  is 
much  less  elaborated  than  the  Matthaean,  its  comparative  simplicity 
testifying  probably  to  its  earlier  origin.  Yet  even  within  it  there 
emerges  some  phraseology,  "repentance  unto  remission  of  sins" 
and  "in  his  name,"^  which  is  not  customary  with  Jesus,  if  we  may 
trust  the  witness  of  the  documents.  The  former  does  appear,  indeed, 
in  gospel  MT  26:28,  "unto  remission  of  sins,"  but  is  unsupported 
by  document  MK  14:24.  Of  the  phrasing  in  the  Great  Commission 
of  gospel  MT,  one  ought  to  observe  the  following  among  other 
particulars  that  classify  it  with,  or  distinguish  it  from,  other  sayings  in 
the  Synoptic  Gospels: 

1.  "All  authority  hath  been  given  unto  me  in  heaven  and  on 
earth."  The  sense  in  which  the  word  "heaven"  is  used  here  seems 
to  correspond  with  that  in  the  delegation  of  all  authority  to  Peter  in 
the  first  instance,  and  later  to  the  Twelve,  "  I  will  give  unto  thee  the 
keys  of  the  kingdom  of  heaven:  and  whatsoever  thou  shalt  bind  on 
earth  shall  be  bound  in  heaven:  and  whatsoever  thou  shalt  loose  on 
earth  shall  be  loosed  in  heaven,"  gospel  MT  16:19;  18:18.  But 
this  meaning  for  the  word  "heaven"  stands  outside  of  the  usage  of 
Jesus  as  elsewhere  recorded  in  original  sayings.^ 

2.  "Baptizing  them  into  the  name  of  the  Father."  There  is  no 
evidence  anywhere  in  the  Synoptic  Gospels  that  either  Jesus  or  his 
disciples  practiced  the  rite  of  baptism  during  the  ministry  of  Jesus. 
Therefore,  on  the  basis  of  the  synoptic  testimony  as  to  the  ministry  and 

'  See  p.  162  on  the  phrase,  "in  his  name." 
2  See  chap,  vi,  §11. 


350  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

teaching  of  Jesus,  when  Matthew  represents  Jesus  as  saying  "  baptizing 
into  the  name  of"  he  makes  Jesus  introduce  abruptly  an  institution 
hitherto  unpracticed  as  an  initiatory  rite  within  the  circle  of  Jesus. 
And  yet  it  is  commanded  in  a  way  which  assumes  that  the  injunction 
will  have  in  it  nothing  of  strangeness  and  newness  to  those  who  are  to 
be  henceforth  its  administrators.  In  any  judgment  as  to  the  origin  of 
baptism  as  a  Christian  rite,  account  must  be  taken  of  the  rise,  from 
a  scanty  basis  in  the  words  of  Jesus,  of  the  companion  rite  of  the 
Lord's  Supper.^  May  the  rite  of  baptism  be  regarded  as  having 
grown  up  independent  of  any  injunction  from  Jesus,  the  reputed 
injunction  being  the  product  of  a  historical  development  rather  than 
the  producer  of  that  development  ?  Apparently  an  endeavor  was 
made  elsewhere  in  the  same  gospel  to  bring  to  the  support  of  the  rite 
the  authority  of  Jesus.  =* 

3.  "Into  the  name  of  the  Father  and  of  the  Son  and  of  the  Holy 
Ghost."  Jesus  speaks  often  of  God  as  Father.  Now  and  then  he 
refers  to  himself  as  Son  of  man  or  Son  of  God.  Not  frequently  does 
he  make  mention  of  the  Holy  Spirit.  But  there  seems  to  be  absent 
from  all  of  these  terms,  as  elsewhere  used,  that  implication  of  con- 
tent which  is  at  once  estabhshed  upon  their  conjunction  as  here 
effected. 

4.  "Teaching  them  to  observe  all  things  whatsoever  I  commanded 
you."  In  these  words  there  is  the  sohd  and  authoritative  basis  for  a 
new  legahsm.  Is  this  what  Jesus  came  to  estabhsh,  judging  his 
purpose  from  that  which  he  taught  previous  to  his  death?  Or  are 
these  words  to  be  taken  as  indicating  the  tendency  of  his  religion  of 
life  and  hberty  to  harden,  under  the  hands  of  his  disciples,  into  a 
rigidity  of  demand  different  only  in  content,  not  in  ultimate  nature, 
from  the  legalism  which  the  free  spirit  of  Jesus  during  his  ministry 
had  overridden  and  set  at  naught,  and  in  the  place  of  which  he 
seemed  then  to  have  had  no  intention  of  setting  up  a  new  code  ? 

5.  "And  lo,  I  am  with  you  alway."  In  these  words  there  resides 
essentially  the  same  promise  as  is  elsewhere  expressed  in  the  terms, 
"  For  where  two  or  three  are  gathered  together  in  my  name,  there  am  I 

I  See  §4  of  the  present  chapter. 

*  Compare  gospel  MT  3:13-17  with  document  MK  1:9-11,  and  on  gospel 
MT  3:14,  15  see  p.  364. 


THE  CHURCH  AND  ITS  INSTITUTIONS  351 

in  the  midst  of  them"  (gospel  MT  18:20).  These  two  sayings  are 
the  only  intimations  in  the  Synoptic  Gospels  that  Jesus  made  promise 
of  his  personal  presence  with  his  disciples  after  he  had  left  the  earth. 
It  has  been  concluded,  as  seemed  to  be  demanded  by  the  evidence, 
that  out  of  the  actual  experiences  of  the  apostolic  age,  rather  than 
from  Jesus  himself,  there  came  the  latter  saying.'  May  the  former  be 
regarded  as  the  product  of  the  same  high  and  holy  experiences? 
That  this  mode  of  expression  resulted  from  the  tendency  to  attribute 
to  the  risen  Jesus  those  vital  inspirations  which  in  times  past  had  been 
interpreted  as  the  activity  of  the  Spirit  of  Jehovah  seems  attested, 
further,  in  the  Lukan  rewriting  of  document  MK  13:11  as  gospel 
LK  21:14,  15- 

6.  "Even  unto  the  consummation  of  the  aeon."  The  phrase  "the 
consummation  of  the  aeon"  is  peculiar  to  the  Gospel  of  Matthew. 
Within  that  gospel  it  occurs  five  times  (Matt.  13:39,  40,  49;  24:3; 
28:20).  The  four  instances  previous  to  the  present  one  are  found 
in  passages  which,  wholly  apart  from  the  presence  of  this  phrase,  seem 
to  compel  the  conclusion  that  they  are  not  from  Jesus.  ^  Shall  it  be 
considered  that  here  as  elsewhere  this  Matthaean  form  of  expression 
is  derived  not  from  Jesus,  but  from  a  certain  circle  of  the  early  Chris- 
tians, and  that  it  covers  the  conclusion  of  a  thought — "I  am  with 
you  alway" — which  was  less  truly  a  promise  of  Jesus  than  an  abound- 
ing and  confident  hope  of  the  early  community,  based  on  their  vital 
experiences  with  their  risen  Lord  ? 

In  view  of  all  the  evidence,  external  and  internal,  bearing  upon 
these  reports  of  gospel  LK  and  gospel  MT  as  to  the  post-resurrection 
commissioning  of  his  eleven  disciples  by  Jesus  for  a  world-wide  prop- 
aganda under  specific  conditions  and  with  fixed  formula  and  rite,  it 
seems  reasonable  to  urge  the  question  whether  one  can  hold  with 
conviction  that  such  a  commission  was  given  by  Jesus.  Or  does  it 
seem  more  hkely  that  Jesus  did  not  become  more  definite  after  his 
resurrection  than  he  had  been  before  his  death,  that  is,  that  he  was 
satisfied  to  leave  the  extent  of  the  mission  as  he  had  left  it  by  the 
parables  of  the  kingdom,  suggested  but  not  defined  with  precision  ? 
Did  Jesus  think  it  wiser  simply  to  cast  forth  the  seed  thoughts  in  the 
parables  of  the  kingdom,  and  leave  it  to  the  unfolding  of  history  to 

I  See  §3  of  the  present  chapter.  2  See  chap,  v,  §6. 


352  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

reveal  their  intended  message  as  to  the  hmits  of  the  kingdom  ?  Such 
seems  to  have  been  the  actual  course  of  events,  for  the  records  and 
letters  of  the  apostolic  age  make  it  clear  beyond  doubt  that  it  was  not 
through  such  an  injunction  from  Jesus  but  by  the  onward  pressure  of 
new  experiences  that  the  eleven,  or  such  portion  of  them  as  ever  came 
to  the  view,  widened  their  horizon  so  as  to  include  "all  the  nations." 
Their  course  of  action  seems  inexplicable  if  they  had  received  from 
Jesus  in  the  post-resurrection  period  the  clear  and  impressive  com- 
mission recorded  by  gospels  LK  and  MT. 

The  endeavor  may  now  be  made  to  summarize  briefly  the  Teach- 
ing of  Jesus  about  the  Future  according  to  the  Synoptic  Gospels: 

I.  The  Destruction  of  Jerusalem. — Jesus  foresaw  and  forecast  the 
destruction  of  Jerusalem.  On  more  than  one  occasion  in  his  ministry, 
particularly  toward  its  close,  he  spoke  in  most  explicit  and  specific 
terms  of  the  impending  national  disaster.  He  told  his  disciples  that 
the  Jewish  state  would  fall  within  their  own  generation.  That  event 
would  not  come  about  without  the  most  vigorous  opposition  by  Jews 
to  Romans;  and  of  the  terrors  which  would  precede  and  accompany 
the  fall  of  Jerusalem,  Jesus  spoke  in  strong  terms.  His  confidence 
that  the  ultimate,  deadly  clash  was  not  far  distant  seems  to  have  been 
based  in  his  interpretation  of  events  as  they  were  happening  in  his 
lifetime,  especially  in  his  observation  of  the  uncompromising  attitude 
and  hopeless  ideals  of  the  leaders  of  the  Zealot  movement.  He  con- 
ceived of  the  ruin  to  be  wrought  by  the  Romans  as  complete  and 
final;  even  the  Temple  itself  would  be  utterly  demolished.  Fanatical 
zeal  would  be  met  by  drastic  measures. 

II.  The  Rise  of  Messianic  Claimants. — From  the  standpoint  of  his 
own  society,  Jesus  regarded  the  most  serious  peril  of  the  period  of 
the  coming  war  to  be  the  rise  of  claimants  to  messianic  dignity  and 
power,  who,  by  specious  promises  of  relief  from  the  frightful  distresses 
of  the  conflict  with  Rome,  would  lead  his  disciples  to  abandon  their 
faith  in  Jesus  and  his  messianic  ideals,  and  to  attach  themselves  to 
these  Zealot  movements.  Recognizing  the  discomforts  and  terrors 
sure  to  attend  a  combat  to  the  death  by  the  Romans  with  his  people, 
Jesus  took  full  account  of  the  power  of  appeal  which  would  be  present 
in  the  pretensions  by  messianic  claimants  to  the  abihty  to  bring  in  the 


THE  CHURCH  AND  ITS  INSTITUTIONS  353 

glorious  day  of  Jehovah,  through  resort  to  arms  and  by  professed 
deeds  of  supernatural  power.  To  all  such  appeals  Jesus  bade  his 
disciples  give  not  the  slightest  heed,  asserting  that  in  the  days  of  their 
desire  they  would  not  see  that  Day  so  ushered  in  by  Zealot  claimants. 
As  a  powerful  corrective  to  the  conception  that  the  day  of  Jehovah 
or  his  anointed  was  to  be  made  actual  by  force  of  arms  or  by  the  power- 
ful intervention  of  Jehovah  through  deeds  of  drastic  destruction  to  the 
enemies  of  his  people,  Jesus  sketched  in  simple  and  broad  terms  an 
outhne  of  the  day  of  the  Son  of  man  from  which  there  were  entirely 
absent  all  poHtical  interests,  and  to  the  bringing-in  of  which  no  man 
or  men,  whatever  their  claims,  could  contribute  anything.  Neither 
by  martial  activity  nor  by  prolonged  resistance  of  any  form  would  the 
Day  be  deferred  or  hastened,  for  that  Day  when  it  came  would  be 
"as  the  Hghtning  when  it  lighteneth  out  of  the  one  part  under  the 
heaven  and  shineth  unto  the  other  part  under  heaven."  And  as  to 
the  time  when  that  Day  would  come — "of  that  Day  knoweth  no  one, 
not  even  the  angels  in  heaven,  neither  the  Son,  but  the  Father." 

III.  The  Mission  of  the  Disciples. — Apparently  it  was  not  until  the 
final  week  of  his  hfe  that  Jesus  dealt  with  his  disciples  about  their 
mission  among  men  after  his  removal  from  their  midst.  He  seems 
to  have  spoken  first  of  their  mission  on  the  occasion  when  he  dealt  at 
greatest  length  with  the  national  future,  that  is,  on  the  Tuesday  of 
Passion  Week.  As  to  their  message,  he  gave  them  to  understand 
that  truths  about  the  interpretation  of  himself,  and  about  the  nature 
and  future  of  the  kingdom  of  God,  concerning  which  he  had  bidden 
reserve  and  silence  during  his  lifetime,  were  to  be  spoken  openly  and 
boldly  after  his  death.  Nothing  that  he  had  said  was  intended 
permanently  for  limited  circles;  everything  must  come  to  the  light 
and  be  made  fully  manifest.  As  to  the  effect  of  their  message,  they 
must  expect  that  it  would  arouse  the  most  violent  antagonism  and 
opposition.  Upon  this  phase  of  the  future,  their  persecutions,  Jesus 
dwelt  at  some  length,  in  the  endeavor  to  prepare  them  for  the  worst 
that  was  to  come.  For  them  he  defined  his  own  mission  as  not  a 
mission  to  give  peace,  but  rather  division.  By  precept  and  by  par- 
able, he  urged  faithfulness  in  their  profession  of  him  and  in  the  prose- 
cution of  their  future  mission.  The  hmits  of  the  mission  Jesus  seems 
not  to  have  defined  precisely  for  his  disciples.     Apparently  he  thought 


354  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

it  best  to  suggest  in  broad  outline  his  conception  of  a  future,  slow, 
gradual  development  into  ultimate  largeness  and  greatness,  leaving 
it  to  the  unfolding  of  history  to  give  more  precise  content  to  the 
forms  under  which  he  had  clothed  his  outlook. 

IV.  The  Kingdom  of  God. — Jesus  spoke  seldom  of  the  future  of 
the  kingdom  of  God.  But  his  messages  on  that  theme  are  among  the 
clearest  recorded  in  the  gospels.  Apparently  he  stood  opposed  to  the 
conceptions  of  the  kingdom  current  in  his  day;  and  his  discourse  in 
parables  on  the  nature  and  future  of  the  kingdom  is  intended  in 
substantially  all  its  parts,  it  seems,  to  set  over  against  the  thought  of 
John  the  Baptist,  and  other  modes  of  view  as  to  the  kingdom,  his 
own  convictions  on  that  subject.  Jesus  believed  the  kingdom  of 
God  to  be  the  ultimate  product  of  certain  forces  which  require 
favorable  conditions  and  long  time  for  their  complete  outworking. 
But  he  had  the  conviction  that  the  conditions  prevalent  within  the 
generation  after  his  death  would  be  favorable  to  the  rapid  and  exten- 
sive spread  of  the  truths  which  he  had  taught  and  for  which  he  died. 
In  this  conviction,  he  assured  his  disciples  that  some  of  them  would 
live  to  see  developments  of  the  kingdom  not  now  expected  by  them. 

V.  The  Time  of  the  Events. — Jesus  made  statements  about  the 
time  of  three  different  events,  namely,  the  destruction  of  Jerusalem,  the 
day  of  the  Son  of  man,  and  the  kingdom  of  God.  Of  the  first,  he 
asserted  that  it  would  happen  within  the  generation;  of  the  second,  he 
said  that  no  one  but  the  Father  knev/  the  time ;  of  the  third,  he  fore- 
cast that  before  the  last  of  his  disciples  had  passed  away  they  would 
see  the  kingdom  attain  to  great  power.  Of  the  destruction  of  Jeru- 
salem and  the  day  of  the  Son  of  man,  Jesus  spoke  in  the  one  discourse 
and  in  closest  conjunction.  The  reason  for  this  conjunction  lay 
in  the  fact  that  the  necessity  for  any  statement  at  all  from  Jesus  on 
the  day  of  the  Son  of  man  arose  from  the  circumstance  that  the  mes- 
sianic claimants,  against  whose  notions  the  statement  was  directed, 
were  the  accompaniment  of  the  war  with  the  Romans.  Jesus  had 
forecast  the  war  and  the  siege ;  he  had  said  that  those  days  of  conflict 
would  result  in  longing  for  some  relief;  that  relief  he  asserted  would 
be  proffered  by  men  who  would  promise  to  bring  in  the  new  era; 
against  such  claimants  he  forewarned  his  disciples;  as  the  most 
effective  means  to  assure  heed  to  the  warning,  he  set  forth  the  transi- 


THE  CHURCH  AND  ITS  INSTITUTIONS  355 

tion  to  the  new  era  in  terms  which  excluded  its  reahzation  under 
Zealot  forms.  The  result  of  this  conjunction  of  two  different  events 
by  Jesus  was  that  his  prediction  as  to  the  time  of  the  one  was  applied 
later  by  his  disciples  to  the  time  of  the  other.  In  this  way,  it  came 
about  that  the  day  of  the  Son  of  man  was  expected  within  the  genera- 
tion, and  the  tradition  of  Jesus'  words  so  represents  Jesus.  In  addi- 
tion to  this  initial  confusion,  there  was  given  to  certain  sayings  of 
Jesus  about  the  kingdom  of  God  a  meaning  different  from  that 
originally  intended  by  Jesus,  because  the  early  disciples  made  the 
day  of  the  Son  of  man  synonymous  with  the  kingdom  of  God.  This 
identification  of  the  two  terms  was  made  more  reasonable  because 
Jesus  had  forecast  that  the  disciples  would  see  the  powerful  spread 
of  the  kingdom  within  their  lifetime.  This  promise  seemed  like  the 
equivalent  of  the  assertion  that  the  day  of  the  Son  of  man  would  be 
realized  within  the  generation.  This  double  confusion  of  events 
kept  separate  by  Jesus  resulted  not  only  in  the  faulty  transmission 
of  the  discourse  in  which  Jesus  had  dealt  with  two  of  them  in  con- 
junction, but  also  in  most  serious  modifications  and  additions  in 
many  other  sayings,  changes  which  can,  for  the  most  part,  be  detected 
by  the  comparison  of  document  with  document  or  of  gospel  with 
document. 

VI.  The  Church  and  its  Institutions. — Because  the  document  MK, 
which  furnished  the  historical  framework  for  gospels  LK  and  MT, 
contained  the  final  discourse  on  the  future  in  a  form  which  attributed 
to  Jesus  the  coming  of  the  Son  of  man  within  the  generation, 
this  expectation  controls  the  outlook  on  the  future  which  domi- 
nates in  gospels  LK  and  MT,  especially  the  latter  in  the  form  in 
which  apparently  it  came  from  its  original  framer.  But  the  failure 
in  the  reahzation  of  the  return  of  Jesus  within  the  allotted  time  led 
later  to  the  conviction  that  some  other  limit  must  be  set.  That 
chosen  as  the  later  terminus  was  the  time  when  the  gospel  should  be 
preached  throughout  the  whole  world;  this  seemed  in  keeping  with 
the  course  events  had  taken  during  the  first  generation.  A  saying  to 
this  effect  (Matt.  24:14),  and  shght  modifications  and  additions  to 
other  sayings  of  Jesus,  found  a  place  in  gospel  MT;  and  the  former 
was  subsequently  taken  up  by  document  MK  itself.  Thus  within 
gospel  MT  there  now  stood  sayings  attributed  to  Jesus  which  were 


356  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

in  contradiction  as  to  the  limits  of  the  mission,  the  one  a  natural 
inference  by  the  framer  of  gospel  MT  (Matt.  10:23),  the  other  an 
addition  by  a  later  editor  (Matt.  24:14),  both  more  precise  than  any 
utterance  originally  from  Jesus.  Yet  later  perhaps,  surely  subse- 
quent to  the  time  of  the  framer  of  gospel  MT,  there  was  added  the 
introductory  setting  and  the  statement  of  the  Great  Commission. 
Within  that  commission  there  is  the  establishment  of  the  rite  of 
Baptism  for  those  who  become  disciples  in  response  to  the  propaganda. 
For  this  institution  as  from  Jesus  there  is  no  other  support  in  the 
Synoptic  Gospels ;  it  seems  to  have  come  from  within  the  early  com- 
munity. Similarly,  the  institution  of  the  Supper  is  supported  in  the 
records  by  a  single  passage  only,  which  apparently  has  come  into 
gospel  LK  from  a  letter  of  Paul.  Certain  physical  immunities  in  the 
mission  are  promised,  and  there  is  the  delegation  of  immeasurable 
authority  to  Peter,  and  later  to  the  Twelve  as  the  leaders  in  the  new 
society,  "the  church."  But  the  passages  which  convey  these  sayings 
are  found  to  belong  apparently  to  the  latest  strata  of  material  in  the 
gospel  tradition.  There  is  the  assignment  of  judicial  activities  to 
"the  church,"  and  the  promise  of  the  post-ascension  presence  of 
Jesus,  but  the  evidence  seems  to  compel  the  conclusion  that  these 
sayings  are  the  product  of  notably  rich  and  enlarging  experience. 
Jesus  seems  to  have  dealt  with  the  future  of  his  society  under  the  term, 
"the  kingdom  of  God,"  not  under  the  term,  "the  church." 

VII.  The  Day  of  Judgment.— The  notion  of  a  day  of  judgment, 
under  the  forms  in  which  it  appears  in  the  Synoptic  Gospels,  seems 
clearly  to  be  traceable  to  sources  other  than  Jesus.  The  expectation 
of  such  a  day  is  confined,  with  a  single  secondary  exception,  to  the 
Gospel  of  Matthew,  where  it  appears  under  one  form  or  another  several 
times.  There  it  is  a  product  apparently  either  of  modification  which 
can  be  detected  by  comparison  with  the  document,  or  of  additions  to 
the  original  sayings,  some  of  which  can  be  traced  by  the  comparison 
of  gospel  with  document,  others  of  which  can  be  determined  with 
reasonable  certainty  by  other  valid  methods. 

VIII.  Life  after  Death.— ]esns  stated  with  clearness  and  positive- 
ness  his  behef  in  the  resurrection  and  the  resurrection  life.  He  did 
not  define  with  precision  the  scope  of  the  resurrection,  though  the 
implications  of  his  basis  of  belief  in  its  certainty,  taken  with  other 


THE  CHURCH  AND  ITS  INSTITUTIONS  357 

sayings  about  the  '^vxv  of  man,  seem  not  to  warrant  the  confidence 
that  he  regarded  resurrection  as  coextensive  with  mankind.  The 
nature  of  the  resurrection  hfe  he  asserted  to  be  "  as  angels  in  heaven." 
Not  only  do  the  statements  of  Jesus  about  the  resurrection  take  no 
account  apparently  of  others  than  the  righteous,  but  the  fate  of  unright- 
eous in  the  life  after  death  seems  nowhere  depicted  by  Jesus.  Such 
passages  as  sketch  the  future  destiny  of  the  wicked  seem  clearly 
assignable  to  others  than  Jesus,  seem  to  be  the  product  of  certain 
eschatological  notions  of  the  age  of  Jesus.  Even  the  future  of  the 
righteous  is  stated  only  in  the  most  general  terms,  and  without 
localization.  That  which  Jesus  affirmed  with  confidence  was  that 
those  who  deny  the  fact  of  resurrection  "know  not  the  scriptures  nor 
the  power  of  God." 


EXCURSUS 
THE  CONTENT  OF  DOCUMENT  M 


EXCURSUS 
THE   CONTENT   OF  DOCUMENT   M 

Within  the  four  major  sources  of  gospels  MT  and  LK,  that  is,  the 
documents  MK,  G,  P,  and  M,  as  restored  by  Professor  Burton  in  his 
monograph  on  Some  Principles  of  Literary  Criticism  and  Their  Appli- 
cation to  the  Synoptic  Problem,  there  are  contained  all  of  the  synoptic 
sayings  of  Jesus,  except  certain  of  them  that  belong  either  to  the  post- 
resurrection  report  of  gospel  MT,  or  to  the  passion  and  post-resurrec- 
tion record  of  gospel  LK.  In  the  reconstruction  of  these  documents 
Professor  Burton  has  assigned  to  document  M  all  those  sayings  in 
gospel  MT  which  are  not  accounted  for  by  the  documents  which 
Matthew  and  Luke  had  in  common,  that  is,  by  documents  MK,  G, 
and  P.  This  results  in  the  crediting  to  document  M  of  a  number  of 
brief,  isolated  utterances  which  are  peculiar  to  gospel  MT.  In  the 
restoration  of  document  M  set  forth  on  the  sheets  accompanying  the 
present  work,  these  detached  sayings  were  not  included,  it  being  the 
conviction  of  the  present  writer  that  they  belong,  at  least  for  the  most 
part,  to  certain  other  sources  of  gospel  MT.  The  document  M  as 
there  restored  is  made  up  of  a  discourse,  M  §§1-14,  a  group  of  parables, 
M  §§15-25,  the  judgment  scene,  M§26,  and  a  second  discourse, 
M§27. 

In  the  course  of  preceding  studies,  there  has  been  brought  under 
consideration  a  large  number  of  these  minor  sayings  assigned  to 
document  M.  Their  nature  has  been  examined,  and  their  probable 
source  suggested.  They  may  be  profitably  reviewed  in  connection 
with  those  of  document  M  which,  because  they  do  not  contain  teach- 
ing on  the  future,  have  not  been  studied  previously.  The  judgment 
on  those  that  have  been  considered  may  be  either  confirmed  or  cor- 
rected, in  part,  by  the  outcome  of  the  examination  of  these  isolated 
sayings  as  a  whole.  The  problem  to  be  solved  is  whether  document 
M  did  actually  contain  these  detached  sayings.  Or  did  they  come 
from  some  sources  other  than  documents  ?  They  may  be  set  do^^•n  in 
the  order  in  which  they  occur  in  gospel  MT. 

361 


362  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

The  Baptism  of  Jesus 
I.  But  John  would  have  hindered  him,  saying,  I  have  need  to  be     Matt.  3:14,  15 
baptized  of  thee,  and  comest  thou  to  me?    But  Jesus  answer- 
ing said  unto  him,  Suffer  it  now:    for  thus  it  becometh  us  to 
fulfil  all  righteousness.     Then  he  suflfereth  him. 

The  Sermon  on  the  Mount 
II.  It  was  said  also.  Whosoever  shall  put  away  his  wife,  let  him     Matt.  5:31 
give  her  a  writing  of  divorcement. 

III.  And  in  praying  use  not  vain  repetitions,  as  the  Gentiles  do:  for     Matt.  6:7 
they  think  that  they  shall  be  heard  for  their  much  speaking. 

IV.  Thy  will  be  done,  as  in  heaven,  so  on  earth.  Matt.  6:to6 
V.  but  deliver  us  from  the  evil  one.  Matt.  6: 136 

VI.  But  if  ye  forgive  not  men  their  trespasses,  neither  will  your     Matt.  6:15 
Father  forgive  your  trespasses. 
VII.  Be  not  therefore  anxious  for  the  morrow:   for  the  morrow  will     Matt.  6:34 

be  arLxious  for  itself.     SulBcient  unto  the  day  is  the  evil  thereof. 
VIII.  Give  not  that  which  is  holy  unto  the  dogs,  neither  cast  your     Matt.  7:6 
pearls  before  the  swine,  lest  haply  they  trample  them  under 
their  feet,  and  turn  and  rend  you. 
IX.  for  this  is  the  law  and  the  prophets.  Matt.  7:126 

The  Call  of  Levi 
X.  But  go  ye  and  learn  what  this  meaneth,  I  desire  mercy,  and  not     Matt.  9: 13a 
sacrifice. 

The  Mission  of  the  Disciples 
XI.  Go  not  into  any  way  of  the  Gentiles,  and  enter  not  into  any  city     Matt.  10:  s,  6 
of  the  Samaritans:    but  go  rather  to  the  lost  sheep  of  the  house 
of  Israel. 
XII.  freely  ye  received,  freely  give.  Matt.  10:86 

.  XIII.  be  ye  therefore  wise  as  serpents,  and  harmless  as  doves.  Matt.  10: 166 

XIV.  But  when  they  persecute  you  in  this  city,  flee  into  the  next:  for     Matt.  10:23 
verily  I  say  unto  you.  Ye  shall  not  have  gone  through  the  cities 
of  Israel,  till  the  Son  of  man  be  come. 
XV.  If  they  have  called  the  master  of  the  house  Beelzebub,  how     Matt.  10:256 
much  more  shall  they  call  them  of  his  household ! 
XVI.  and  a  man's  foes  shall  be  they  of  his  own  household.  Matt.  10:36 

XVII.  He   that   receiveth   a  prophet  in  the  name  of  a  prophet  shall     Matt.  10:41 
receive  a  prophet's  reward;    and  he  that  receiveth  a  righteous 
man  in  the  name  of  a  righteous  man  shall  receive  a  righteous 
man's  reward. 

Message  from  John  the  Baptist 
XVIII.  Come  unto  me,  all  ye  that  labour  and  are  heavy  laden,  and  I     Matt.  11:28-30 
will  give  you  rest.     Take  my  yoke  ujwn  you,  and  learn  of  me; 
for  I  am  meek  and  lowly  in  heart:  and  ye  shall  find  rest  unto 
your  souls.     For  my  yoke  is  easy,  and  my  burden  is  light. 

The  Disciples  Plucking  Grain 
XIX.  Or  have  ye  not  read  in  the  law,  how  that  on  the  sabbath  day     Matt.  12:5-7 
the  priests  in  the  temple  profane  the  sabbath,  and  are  guiltless  ? 
But  I  say  unto  you,  that  one  greater  than  the  temple  is  here. 
But  if  ye  had  known  what  this  meaneth.  I  desire  mercy,  and  not 
sacrifice,  ye  would  not  have  condemned  the  guiltless. 

The  Man  with  the  Withered  Hand 
XX.  And  he  said  unto  them.  What  man  shall  there  be  of  you,  that     Matt.  12:11,  12a 
shall  have  one  sheep,  and  if  this  fall  into  a  pit  on  the  sabbath 
day,  will  he  not  lay  hold  on  it,  and  lift  it  out?  How  much  then 
is  a  man  of  more  value  than  a  sheep! 

The  Charge  of  League  with  Beelzebub 
XXI.  Ye  offspring  of  vipers,  how  can  ye,  being  evil,  speak  good  things?     Matt.  12:340 
XXII.  And  I  say  unto  you,  that  every  idle  word  that  men  shall  speak.     Matt.  12:36,  37 
they  shall  give  account  thereof  in  the  day  of  judgement.     For 
by  thy  words  thou  shalt  be  justified,  and  by  thy  words  thou  shalt 
be  condemned. 


EXCURSUS  363 


Discourse  on  Eating  with  Unwashen  Hands 

XXIII.  Then  came  the  disciples,  and  said  unto  him,  Knowest  thou  that     Matt.  15:12-14 
the  Pharisees  were  offended,  when  they  heard  this  saying  ?     But 

he  answered  and  said,  Every  plant  which  my  heavenly  Father 
planted  not,  shall  be  rooted  up.  Let  them  alone:  they  are 
blind  guides.  And  if  the  blind  guide  the  blind,  both  shall  fall 
into  a  pit. 

The  Syrophoenician  Woman 

XXIV.  But  he  answered  her  not  a  word.     And  his  disciples  came  and    Matt.  15:23,  24 
besought  him,  saying.  Send  her  away;   for  she  crieth  after  us. 

But  he  answered  and  said,  I  was  not  sent  but  unto  the  lost 
sheep  of  the  house  of  Israel. 

The  Confession  of  Peter 
XXV.  And  Jesus  answered  and  said  unto  him,  Blessed  art  thou,  Simon  Matt.  16:17-10 
Bar-Jonah;  for  tlesh  and  blood  hath  not  revealed  it  unto  thee,  but 
my  Father  which  is  in  heaven.  And  I  also  say  unto  thee,  that 
thou  art  Peter,  and  upon  this  rock  I  will  build  my  church;  and 
the  gates  of  Hades  shall  not  prevail  against  it.  I  will  give  unto 
thee  the  keys  of  the  kingdom  of  heaven:  and  whatsoever  thou 
shalt  bind  on  earth  shall  be  bound  in  heaven:  and  whatsoever 
thou  shalt  loose  on  earth  shall  be  loosed  in  heaven. 

The  Shekel  in  the  Fish's  Mouth 
XXVI.  And  when  they  were  come  to  Capernaum,  they  that  received  the  Matt.  17:24-27 
half-shekel  came  to  Peter,  and  said,  Doth  not  your  master 
pay  the  half-shekel  ?  He  saith.  Yea,  And  when  he  came  into 
the  house,  Jesus  spake  first  to  him,  saying,  What  thinkest  thou, 
Simon?  the  kings  on  the  earth,  from  whom  do  they  receive  toll 
or  tribute  ?  from  their  sons,  or  from  strangers  ?  And  when  he 
said,  From  strangers,  Jesus  said  unto  him,  Therefore  the  sons  are 
free.  But,  lest  we  cause  them  to  stumble,  go  thou  to  the  sea,  and 
cast  a  hook,  and  take  up  the  fish  that  first  cometh  up;  and 
when  thou  hast  opened  his  mouth,  thou  shalt  tind  a  shekel: 
that  take,  and  give  unto  them  for  me  and  thee. 

Discourse  on  Humility  and  Foropveness 
XXVII.  Whosoever  therefore  shall  humble  himself  as  this  little  child,     Matt.  18:4 

the  same  is  the  greatest  in  the  kingdom  of  heaven. 
XXVIII.  See  that  ye  despise  not  one  of  these  little  ones;    for  I  say  unto     Matt.  18:10 
you,  that  in  heaven  their  angels  do  always  behold  the  face  of 
my  Father  which  is  in  heaven. 
XXIX,  Even  so  it  is  not  the  will  of  your  Father  which  is  in  heaven,     Matt.  18:14 
that  one  of  these  little  ones  should  perish. 
XXX.  But  if  he  hear  thee  not,  take  with  thee  one  or  two  more,  that  at     Matt.  18: 16-20 
the  mouth  of  two  witnesses  or  three  every  word  may  be  estab- 
lished.    And  if  he  refuse  to  hear  them,  tell  it  unto  the  church: 
and  if  he  refuse  to  hear  the  church  also,  let  him  be  unto  thee 
as  the  Gentile  and  the  publican.     Venly  I  say  unto  you,  \\'hat 
things  soever  ye  shall  bind  on  earth  shall  be  bound  in  heaven: 
and  what  things  soever  ye  shall  loose  on  earth  shall  be  loosed  in 
heaven.     Again  I  say  unto  you,  that  if  two  of  you  shall  agree 
on  earth  as  touching  anything  that  they  shall  ask,  it  shall  be 
done  for  them  of  my  Father  which  is  in  heaven.     For  where 
two  or  three  are  gathered  together  in  my  name,  there  am  I  in 
in  the  midst  of  them. 

Discourse  Concerning  Divorce 
XXXI.  The  disciples  say  unto  him,  If  the  case  of  the  man  is  so  with  Matt.  19:10-12 
his  wife,  it  is  not  expedient  to  marry.  But  he  said  unto  them. 
All  men  cannot  receive  this  saying,  but  they  to  vjhom  it  is  given. 
For  there  are  eunuchs,  which  were  so  bom  from  their  mother's 
womb:  and  there  are  eunuchs,  which  were  made  eunuchs  by 
men :  and  there  are  eunuchs,  which  made  themselves  eunuchs 
for  the  kingdom  of  heaven's  sake.  He  that  is  able  to  receive 
it,  let  him  receive  it. 

The  Rich  Young  Ruler 
XXXII.  And  Jesus  said  unto  them.  Verity  I  say  unto  you,  that  ye  which     Matt.  19:28 
have  followed  me,  in  the  regeneration  when  the  Son  of  man  shall 
sit  on  the  throne  of  his  glorv,  ye  also  shall  sit  upon  twelve 
thrones,  judging  the  twelve  tribes  of  Israel. 


364  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

The  Cleansing  of  the  Temple 

XXXIII.  And  the  blind  and  the  lame  came  to  him  in  the  temple:  and  he     Matt.  21 :  14-16 
healed  them.     But  when  the  chief  priests  and  the  scribes  saw 

the  wonderful  things  that  he  did.  and  the  children  that  were 
crying  in  the  temple  and  saying,  Hosanna  to  the  son  of  David: 
they  were  moved  with  indignation,  and  said  unto  him,  Hearest 
thou  what  these  are  saying  ?  And  Jesus  saith  unto  them.  Yea : 
did  ye  never  read.  Out  of  the  mouth  of  babes  and  sucklings 
thou  hast  perfected  praise  ? 

Three  Parables  of  Warning 

XXXIV.  Therefore  say  I  unto  you,  The  kingdom  of  God  shall  be  taken     Matt.  21:43 
away  from  you,  and  shall  be  given  to  a  nation  bringing  forth  the 

fruits  thereof. 

Final  Discourse  on  the  Future 
XXXV.  And  then  shall  many  stumble,  and  shall  deliver  up  one  another.     Matt.  24: 10-12 
and  .shall  hate  one  another.     And  many  false  prophets  shall 
arise,  and  shall  lead  many  astray.     And  because  iniquity  shall 
be  multiplied,  the  love  of  the  many  shall  wa.x  cold. 
XXXVI.  and  then  shall  appear  the  sign  of  the  Son  of  man  in  heaven:     Matt.  24:30a 
and  then  shall  all  the  tribes  on  the  earth 


The  Betrayal  and  Arrest 
XXXVn.  Then  saith  Jesus  unto  him,  Put  up  again  thy  sword  into  its  Matt.  26:52-54 
place:  for  all  they  that  take  the  sword  shall  perish  with  the 
sword.  Or  think'est  thou  that  I  cannot  beseech  my  Father, 
and  he  shall  even  now  send  me  more  than  twelve  legions  of 
angels  ?  How  then  should  the  scriptures  be  fulfilled,  that  thus 
it  must  be  ? 

I.  These  words  are  inserted  in  the  midst  of  a  narrative  drawn 
from  document  MK,  If  they  are  from  document  M,  it  must  be  sup- 
posed that  document  M  was  both  narrative  and  discourse  in  form, 
for  evidently  this  saying  would  not  be  reported  without  narrative 
context.  Only  within  some  setting  is  it  inteUigible.  But  document 
M  contributes  to  gospel  MT  nothing  previous  to  this  passage,  nor 
subsequent,  till  the  Sermon  on  the  Mount  is  reached.  Hence  this 
saying  must  be  supposed  to  have  stood  in  isolation  in  document  M. 
Is  it  not  more  reasonable,  therefore,  to  regard  this  saying  as  intro- 
duced into  gospel  MT  for  the  purpose  of  giving  the  support  of  Jesus 
to  baptism  as  an  institution  ?  In  that  case,  it  is  the  product  of  that 
tendency  which  manifests  itself  again  in  the  Great  Commission, 
where  Jesus  is  formally  credited  with  commanding  baptism.  In 
determining  the  source  of  the  saying,  account  ought  to  be  taken  of  the 
difficulty  in  satisfactorily  interpreting  it  as  a  word  of  Jesus  on  this 
occasion.  On  the  other  hand,  "for  thus  it  becometh  us  to  fulfil  all 
righteousness"  would  be  regarded  in  later  times,  when  baptism  was 
thoroughly  established  as  a  Christian  rite,  as  a  saying  natural  to 
Jesus.  The  later  date  is  suggested  also  by  the  estimate  of  Jesus 
credited  to  John. 


EXCURSUS  365 

II-IX.  The  apparent  method  of  construction  by  Matthew  of  the 
Sermon  on  the  Mount  from  his  documents  is  set  forth  on  pp.  11 -14. 
It  was  suggested  there  (i)  that  portion  II  is  the  editorial  introduction 
to  the  saying  in  5 :  32  which  is  drawn  from  document  P  §52,  this  intro- 
duction being  a  shortened  form  of  that  supphed  by  document  M  in 
other  parts  of  the  Sermon,  in  each  case  made  up  of  "Ye  have  heard 
that  it  was  said"  and  an  Old  Testament  quotation;    (2)  that  portion 

III  is  to  be  interpreted  as  the  editorial  endeavor  to  frame  a  transition 
from  what  precedes  to  the  sayings  that  follow  from  document  P  §§24, 
13;  (3)  that  portion  VI  is  the  reverse  side  of  the  truth  in  6:14,  a 
natural  inference  from  the  saying  derived  from  document  MK  11 :  25; 
(4)  that  portion  IX  is  the  Matthaean  conclusion  about  the  Golden 
Rule  to  which  it  is  attached,  a  conclusion  similar  to  that  which  the 
same  editor  adds  to  his  document  MK  in  Matt.  22:40,  where  the  law 
of  love  is  the  form  of  summary.  On  pp.  61-63  it  is  shown  that  the 
portion  VII  is  probably  the  more  original  form  of  P  §25,  the  document 
P  in  its  present  Lukan  form  having  been  affected  in  §§25,  26,  prob- 
ably by  the  proximity  of  the  parables  in  P  §§27-30.     The  portions 

IV  and  V  are  parts  of  the  Lord's  Prayer  which  are  not  in  the  Lukan 
P  §  13,  that  being  Matthew's  document  for  Matt.  6 : 8-13.  The  words 
preceding  portion  V  in  the  prayer,  "  bring  us  not  into  temptation,"  sug- 
gest that  it  is  God  who  controls  the  "temptation"  of  man;  the  latter 
half  of  the  saying,  portion  V,  seems  to  imply  that  another  force  deter- 
mines the  movement  toward  evil.  This  apparent  opposition  of 
thought  has  weight,  perhaps,  as  supporting  the  conjecture  that  the 
portion  V  is  from  some  source  other  than  Jesus.  The  portion  IV 
accords  with  the  mind  of  Jesus  as  elsewhere  expressed;  its  presence 
here  is  difficult  to  explain  in  view  of  its  absence  from  the  Lukan  P  §13. 
In  the  portion  VIII  there  is  a  saying  which  seems  absolutely  without 
relation  to  its  context  in  gospel  MT ;  it  is  also  of  such  a  nature  that  it 
may  have  had  independent  transmission  in  some  document.  But 
it  is  not  easy  to  say  what  it  means,  if  from  Jesus.  It  hardly  expresses 
his  spirit  and  method.  It  seems  more  like  the  saying  of  some  exclu- 
sive sect,  such  as  the  Pharisees  or  the  Sadducees. 

X.  This  appeal  to  the  Old  Testament  is  inserted  between  the  two 
halves  of  a  saying  from  document  MK,  and  is  the  only  fraction  of  a 
large  section  at  this  i)oint  in  gospel  MT  which  is  not  accounted  for 


366  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

by  document  MK.  It  seems  to  have  been  a  favorite  Scripture  of  some 
editor  of  gospel  MT,  for  it  is  inserted  again  as  a  part  of  portion  XIX. 

XI-XVII.  The  apparent  procedure  of  Matthew  in  the  fashioning 
of  the  discourse  on  the  mission  of  the  disciples  from  his  documents 
MK  and  P  has  been  followed  on  pp.  i6,  17.  Of  the  portions  unac- 
counted for  by  the  words  of  documents  MK  and  P,  it  may  be  held 
reasonably  that  portion  XVI  results  from  the  freedom  with  which 
document  P  §32  is  transcribed  as  gospel  MT  10:34-36,  the  words 
of  portion  XVI  being  the  ^Matthaean  equivalent  for  "there  shall  be 
from  henceforth  five  in  one  house  divided  three  against  two,  and 
two  against  three."  The  portions  XI  and  XIV,  which  define  the 
limits  of  the  mission  both  during  and  after  the  lifetime  of  Jesus,  have 
been  fully  examined  on  pp.  88-92,  and  the  decision  reached  that 
they  are  the  products  of  the  evangelist  rather  than  transcripts  from 
document  M ;  their  basis  for  the  evangehst  lay,  it  seems,  in  document 
MK.  In  the  construction  of  the  discourse.  Matt.  10: 24,  25  was  drawn 
from  document  G§i4B;  the  saying  in  portion  XV  seems  to  be  a 
specific  deduction  from  that  of  G§i4B,  made  in  the  light  of  the 
known  experiences  of  Jesus,  document  MK§i8  and  document 
P  §16,  and,  perhaps,  also  the  actual  experiences  of  the  disciples  after 
him.  "As  wise  as  a  serpent,  as  harmless  as  a  dove"  of  portion  XIII 
may  have  been  a  common  proverb,  which  came  to  be  attributed  to 
Jesus  because  of  its  fitness  to  the  known  spirit  and  method  of  his 
early  representatives.  Similarly,  the  portion  XVII  reads  Hke  a 
current  saying  in  proverbial  form,  which  perhaps  has  been  given  a 
place  in  gospel  MT  because  of  its  Hkeness  in  thought  to  what  pre- 
cedes and  to  what  follows  it  in  gospel  MT,  the  former  from  document 
MK  9:37=document  P  §6,  the  latter  from  document  MK  9:41. 
It  is  not  necessar}'  to  think  of  the  portion  XII  as  other  than  a  free 
expansion  of  the  thought  of  those  portions  of  documents  MK  and 
P  which  Matthew  was  using  in  the  production  of  Matt.  9:36 — 10: 16. 

XVIII.  In  this  portion  there  is  a  saying  which  could  have  naturally 
an  independent  transmission,  that  is,  could  come  down  in  a  collection 
of  the  shorter  sayings  of  Jesus  without  historical  context,  in  other 
words,  as  a  part  of  document  M.  It  will  be  observed,  however,  that 
it  is  a  saying  of  that  intensely  personal  cast  which  is  present  in  no 
part  of  documents  G  or  MK,  in  one  saying  only  of  document  P,  P  §8 


EXCURSUS  367 

end,  and  in  portion  XXV  and  the  end  of  XXX  above,  as  also  in  the 
Great  Commission  in  its  Matthaean  form. 

XIX,  To  the  reasons  advanced  in  document  MK  in  justification 
for  the  apparent  breach  of  the  Sabbath  law  by  the  disciples  in  plucking 
grain,  reasons  which  are  taken  over  by  both  gospels  MT  and  LK, 
there  is  added  yet  another  vindication  in  gospel  MT  by  portion  XIX. 
It  is  an  appeal  to  Scripture  based  on  the  practice  of  the  priests.  This 
appeal  is  supported,  in  turn,  by  the  fact  that  "one  greater  than  the 
temple  is  here;"  and  the  whole  is  sealed  by  the  quotation  of  an  Old 
Testament  saying.  This  saying  has  been  seen  before  as  an  addition  to 
the  document  MK  account  of  the  call  of  Levi,  portion  X,  and  was 
apparently  a  favorite  Scripture  of  some  worker  upon  gospel  MT. 
In  each  case  of  its  use  it  is  an  appeal  for  charitable  judgment  upon  an 
infringement  of  customary  standards;  its  appropriateness  as  such 
seems  not  notable.  No  doubt  such  an  additional  endeavor  at  the 
vindication  of  the  attitude  of  Jesus  toward  Sabbath  observance  as  is 
found  in  portion  XIX,  especially  vindication  by  an  appeal  to  Scripture, 
would  naturally  be  made  by  those  who  were  set  for  the  defense  of 
Jesus.  It  is  not  easy  to  see  how  the  words  "one  greater  than  the 
temple  is  here"  bear  upon  the  argument  in  a  valid  way.  But  the 
estimate  of  Jesus  conveyed  by  these  words  is  probably  more  normally 
interpreted  as  the  expression  of  the  apostolic  age  than  as  the  utter- 
ance of  Jesus  about  himself  in  the  vindication  of  the  conduct  of  his 
disciples  in  plucking  grain  on  the  Sabbath.  The  whole  saying  is 
introduced  in  gospel  MT  after  the  manner  of  the  preceding  one 
taken  from  document  MK — "Have  ye  not  read." 

XX.  It  seems  clear  that  portion  XX  was  inserted  in  the  midst  of 
the  document  MK  narrative  by  Matthew  under  the  influence  of  the 
account  of  a  similar  event  as  recorded  in  document  P  §43 A,  where 
this  saying  occurs  in  substantially  the  Matthaean  form. 

XXI-XXII.  The  portions  XXI  and  XXII  are  the  parts  of  the 
Matthaean  paragraph  (Matt.  12:33-37)  which  adapt  the  saying 
about  the  good  and  the  corrupt  tree  to  the  case  of  the  Pharisees  who 
have  charged  Jesus  as  in  league  with  Beelzebub,  after  the  manner  that 
other  added  portions  adapt  the  same  saying  to  false  prophets  in  Matt. 
7: 15-23.  On  the  whole  subject  of  these  two  Matthaean  adaptations 
of  document  G  §15,  see  chap,  v,  §§2,  3. 


368  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

XXIII.  In  the  document  G  account  of  the  Sermon  on  the  Mount, 
there  were  found  by  Matthew  in  G§i4  two  unrelated  sayings,  the 
portions  G§i4AB,  which  he  removed  to  other  discourses  of  Jesus, 
the  latter  to  the  discourse  on  the  mission  (Matt.  10:24,  25),  the 
former  to  that  on  eating  with  unwashen  hands,  as  the  closing  words 
of  portion  XXIII.  But  from  whence  came  the  other  part  of  portion 
XXIII,  the  opening  saying,  "  Every  plant  which  my  heavenly  Father 
planted  not  shall  be  rooted  up"  ?  Is  this  answered  by  a  knowledge 
of  that  tendency  of  Matthew  which  is  expressed  in  his  Principle  7,' 
the  active  outworking  of  which  is  traced  here  and  there  in  that  por- 
tion of  his  gospel  covered  by  the  analysis^  of  his  literary  procedure  ? 

XXIV.  This  saying,  as  the  ISIatthaean  rewriting  of  document  MK 
7:27,  "Let  the  children  first  be  filled,"  has  been  examined  at  length 
on  pp.  88-92. 

XXV.  The  thought  in  this  first  of  the  two  synoptic  references  to 
the  "  church  "  and  the  judicial  functions  of  the  leaders  in  the  "  church  " 
is  considered,  as  a  part  of  the  narrative  in  which  it  occurs,  in  chap, 
viii,  §1. 

XXVI.  There  will  surely  be  general  agreement  with  the  judgment 
of  Professor  Burton  that  "on  purely  internal  grounds  one  would 
perhaps  refer  Matt.  17:24-27  to  the  minor  source  which  supplied 
the  narratives  peculiar  to  Matthew;"  even  though  "for  such  refer- 
ence there  is  no  objective  ground." 

XXVII-XXX.  The  structure  of  the  eighteenth  chapter  of  the 
Gospel  of  Matthew  in  its  relation  to  document  MK  9 :  33-50  and  other 
sources  is  considered  on  pp.  67-78.  There  it  was  seen  that  portion 
XXVII  is  probably  the  ISIatthaean  rewriting  of  document  MK  9:35, 
the  changes  in  form  being  the  result  of  the  effort  to  solve  the  difficulty 
created  by  the  presence  in  document  MK  of  the  disturbing  saying  in 
9 :  37.  It  was  found  that  portion  XXVIII  resulted  in  that  appHcation 
of  the  parable  of  the  Lost  Sheep  which  is  made  by  portion  XXIX,  the 
parable  itself  having  come  from  some  other  line  of  tradition  than  docu- 
ment P  §466 — introduction,  parable,  and  application  probably  having 
been  inserted  in  gospel  MT  subsequent  to  the  work  of  him  who  framed 
that  gospel  from  the  documents.  The  portion  XXX,  the  second  refer- 
ence to  "  the  church  "  and  to  the  judicial  functions  of  the  leaders  in  "  the 
'  See  p.  9.  2  See  pp.  10-19. 


EXCURSUS  369 

church,"  begins,  it  has  been  seen,  by  the  elaboration  of  a  saying 
found  in  its  original  form  in  document  P  §546.  The  portion  XXX  as 
a  whole  is  examined  at  length  in  chap,  viii,  §3. 

XXXI.  To  that  which  was  drawn  from  document  MK  10:2-12 
on  the  subject  of  divorce,  Matthew  or  some  subsequent  editor  of 
gospel  MT  added  the  portion  XXXI  on  celibacy.  The  transition 
from  divorce  to  cehbacy  is  effected  through  the  reputed  comment 
of  the  disciples,  "  If  the  case  of  the  man  is  so  with  his  wife,  it  is  not 
expedient  to  marry."  There  is  an  immediate  seizure  of  the  phrase 
"it  is  not  expedient  to  marry,"  as  though  the  abstention  were  a  reli- 
gious act  instead  of  a  prudential  choice,  and  the  saying  a  solemn  injunc- 
tion of  Jesus  instead  of  the  petulant  objection  of  the  disciples.  It  is 
taken  as  a  text  to  develop  in  commendation  of  celibacy  for  "him  that 
is  able  to  receive  it."  One  naturally  wonders  whether  this  Matthaean 
addition  ought  to  be  regarded  as  the  producer  of  that  tendency  in 
the  early  community  which  is  rebuked  in  I  Tim.  4:3,  or  as  the 
product  of  that  tendency,  an  endeavor  to  ground  its  justification  in  the 
words  of  Jesus  himself. 

XXXII.  The  discussion  of  portion  XXXII  on  the  judicial  func- 
tions of  the  Twelve  may  be  found  in  chap,  v,  §4. 

XXXIII.  Since  this  portion  is  all  narrative,  except  a  verse  which 
is  quoted  from  Ps.  8:2,  it  seems  improbable  that  it  formed  a  part 
of  a  document  made  up  of  the  sayings  of  Jesus.  In  any  event,  it 
contributes  substantially  nothing  to  a  knowledge  of  the  thought  of 
Jesus. 

XXXIV.  It  is  not  likely  that  a  parable  would  be  contained  in  one 
document  and  the  apphcation  of  that  parable  in  another  document. 
The  parable  to  which  portion  XXXIV  is  attached  is  very  evidently 
drawn  from  document  MK  12:1-12.  It  seems  to  be  a  normal  con- 
clusion that  the  application  is  the  inference  of  an  interpreter  of  the 
parable.  But  that  interpreter  is  hardly  the  original  framer  of  gospel 
MT,  for  his  thought  is  expressed  through  portions  XXIV,  XI,  and 
XIV,  which  contain  a  view  opposed  to  that  in  XXXIV.  The  sub- 
ject is  considered  more  fully  on  pp.  88-92  and  in  chap,  viii,  §6. 

XXXV-XXXVI.  It  seems  beyond  doubt  that  portion  XXXV  is 
an  editorial  product,  made  necessary  at  the  point  where  it  is  inserted 
by  the  fact  that  document  MK  13:9-13  had  been  used  by  Matthew 


370  THE  TEACHIXG  OF  JESUS  ABOUT  THE  FUTURE 

as  ]Matt.  lo:  17-22  in  the  construction  of  his  discourse  on  the  mission 
of  the  disciples  in  Matt.  9:36 — 10:42.  The  problem  is  dealt  with  at 
length  in  chap,  iv,  §4.  The  portion  XXXVI  contains,  it  seems,  the 
contribution  of  Matthew,  from  prophetic  sources,  to  the  dramatio 
element  in  the  description  of  the  coming  of  the  Son  of  man  drawTi 
from  document  MK  13:24-27;  the  thought  seems  supplied  by  Dan. 
7: 13  and  Zech.  12 :  12,  as  is  more  fully  developed  in  chap,  iv,  §8. 

XXXVII.  The  reference  to  the  "twelve  legions  of  angels,"  the 
resolve  to  face  death  rather  than  shrink  from  it  in  order  that  Scrip- 
ture might  be  fulfilled,  the  accepting  as  a  fixed  principle  of  conduct 
for  the  disciples  of  that  which  the  failures  of  Zealot  appeal  to  the 
sword  had  taught,  all  suggest  the  inquir}'  whether  portion  XXXVTI 
is  more  correctly  interpreted  as  an  accretion  to  the  sayings  of  Jesus 
than  as  the  contribution  of  document  M  to  the  narrative  of  the  be- 
trayal and  arrest. 

There  may  now  be  set  down  those  portions  of  document  M,  as  else- 
where restored,  which  the  results  of  preceding  studies  seem  to  indicate 
as  from  some  source  other  than  Jesus  himself: 

Document  M  §25 

XXXVIII.  enter  thou  into  the  joy  of  thy  lord, 
enter  thou  into  the  joy  of  thy  lord. 

And  cast  ye  out  the  unprofitable  servant  into  the  outer  darkness:  there  shall  be  the  weep- 
ing and  gnashing  of  teeth. 

Document  M  §23 
XXXIX.  But  when  the  king  came  in  to  behold  the  guests,  he  saw  there  a  man  which  had  not  on  a 
wedding-garment:  and  he  saith  unto  him,  Friend,  how  earnest  thou  in  hither  not  having 
a  wedding-garment  ?  .And  he  was  speechless.  Then  the  king  said  to  the  servants. 
Bind  him  hand  and  foot,  and  cast  him  out  into  the  outer  darkness;  there  shall  be  the 
weeping  and  gnashing  of  teeth.     For  many  are  called,  but  few  chosen. 

Document  M  §14 
XL.  Beware  of  false  prophets,  which  come  to  you  in  sheep's  clothing,  but  inwardly  are  raven- 
ing wolves Every  tree  that  bringeth  not  forth  good  fruit  is  hewn  down,  and  cast 

into  the  fire Many  will  say  to  me  in  that  day.  Lord,  Lord,  did  we  not  prophesy 

by  thy  name,  and  by  thy  name  cast  out  devils,  and  by  thy  name  do  many  mighty 
works  ?  And  then  will  I  profess  unto  them,  I  never  knew  you :  depart  from  me,  ye  that 
work  iniquity. 

Document  M  §27 
XLL  Ye  serpents,  ye  offspring  of  vipers,  how  shall  ye  escape  the  judgement  of  hell  ? 

Document  M  §isB 
XLIL  He  that  soweth  the  good  seed  is  the  Son  of  man;  and  the  field  is  the  world;  and  the  good 
seed,  these  are  the  sons  of  the  kingdom;  and  the  tares  are  the  sons  of  the  evil  one.  and 
the  enemy  that  sowed  them  is  the  devil:  and  the  harvest  is  the  end  of  the  world;  and 
the  reapers  are  angels.  As  therefore  the  tares  are  gathered  up  and  burned  with  fire; 
■SO  shall  it  be  in  the  end  of  the  world.  The  Son  of  man  sh;dl  send  forth  his  angels,  and 
they  shall  gather  out  of  his  kingdom  all  things  that  cause  stumbling,  and  them  that  do 
iniquity,  and  shall  cast  them  into  the  furnace  of  lire:  there  shall  be  the  weeping  and 
gniishing  of  teeth.  Then  shall  the  righteous  shine  forth  as  the  sun  in  the  kingdom  of 
their  Father. 

Document  M  §18 
XLni.  So  shall  it  be  in  the  end  of  the  world:  the  angels  shall  come  forth,  and  sever  the  wicked 
from  among  the  righteous,  and  shall  cast  them  into  the  furnace  of  fire:  there  shall  be  the 
weeping  and  gnashing  of  teeth. 


EXCURSUS  371 

Document  M  §26 

XLIV.  But  when  the  Son  of  man  shall  come  in  his  glory,  and  all  the  angels  with  him,  then  shall 
he  sit  on  the  throne  of  his  glory:  and  before  him  shall  be  gathered  all  the  nations:  and 
he  shall  separate  them  one  from  another,  as  the  shepherd  separateth  the  sheep  from 
the  goats:  and  he  shall  set  the  sheep  on  his  right  hand,  but  the  goats  on  the  left 
Then  shall  the  King  say  unto  them  on  his  right  hand,  Come,  ye  blessed  of  my  Father, 
inherit  the  kingdom  prepared  for  you  from  the  foundation  of  the  world:  for  1  was 
an  hungred,  and  ye  gave  me  meat:  I  was  thirsty,  and  ye  gave  me  drink:  I  was  a 
stranger,  and  ye  took  me  in;  naked,  and  ye  clothed  me:  I  was  sick,  and  ye  visited 
me:  I  was  in  prison,  and  ye  came  unto  me.  Then  shall  the  righteous  answer  him, 
saying.  Lord,  when  saw  we  thee  an  hungred,  and  fed  thee?  or  athirst,  and  gave  thee 
drink  ?  And  when  saw  we  thee  a  stranger,  and  took  thee  in  ?  or  naked,  and  clothed 
thee  ?  And  when  saw  we  thee  sick,  or  in  prison,  and  came  unto  thee  ?  And  the  King 
shall  answer  and  say  unto  them.  Verily  I  say  unto  you.  Inasmuch  as  ye  did  it  unto 
one  of  these  my  brethren,  even  these  least,  ye  did  it  unto  me.  Then  shall  he  say 
also  unto  them  on  the  left  hand.  Depart  from  me,  ye  cursed,  into  the  eternal  lire  which 
is  prepared  for  the  devil  and  his  angels:  for  I  was  an  hungred,  and  ye  gave  me 
no  meat:  I  was  thirsty,  and  ye  gave  me  no  drink:  I  was  a  stranger,  and  ye  took 
me  not  in;  naked,  and  ye  clothed  me  not;  sick,  and  in  prison,  and  ye  visited  me 
not.  Then  shall  they  also  answer,  saying,  Lord,  when  saw  we  thee  anhungred,  or 
athirst,  or  a  stranger,  or  naked,  or  sick,  or  in  prison,  and  did  not  minister  unto  thee  ? 
Then  shall  he  answer  them,  saying.  Verily  I  say  unto  you.  Inasmuch  as  ye  did  it  not 
unto  one  of  these  least,  ye  did  it  not  unto  me.  And  these  shall  go  away  into 
eternal  punishment:  but  the  righteous  into  eternal  life. 

The  sayings  under  portion  XXXVIII  are  detected  as  accretions 
by  the  comparison  of  document  M  §25  with  document  P  §64;'  those 
of  portion  XXXIX,  by  the  comparison  of  document  M  §  23  with 
document  P  §43.^  The  portions  XXXVIII  and  XXXIX  are  addi- 
tions to  two  parables.  By  the  comparison  of  document  M  §14  with 
document  G  §§15,  16,  it  is  found  that  the  portions  in  XL  are  accre- 
tions. ^  That  portion  XLI  is  not  to  be  regarded  as  the  fate  originally 
forecast  by  Jesus  for  the  scribes  and  Pharisees,  is  determined  by  the 
comparison  of  document  M§27  with  document  P§i8.4  The  por- 
tions XL  and  XLI  are  additions  to  two  discourses.  The  study  of  the 
purpose  of  the  discourse  in  parables  on  "the  mystery  of  the  kingdom 
of  God,"  as  revealed  by  documents  P,  MK,  and  M,  results  in  the 
conclusion  that  the  intended  purpose  is  not  only  not  attained  but  is 
frustrated  if  the  expositions  in  portions  XLII  and  XLIII  are  accepted 
as  explicative  of  the  thought  of  the  parables  to  which  they  are  at- 
tached.^  That  portion  XLIV,  that  is,  document  M  §26,  was  framed 
with  a  definite  and  ascertainable  aim  by  the  early  community  seems 
to  be  the  outcome  of  the  study  of  the  paragraph  as  a  whole.  ^ 

It  will  have  been  observed  that  the  above  IMatthaean  portions 
I-XLIV  fall  into  certain  natural  groups,  of  which  the  scope  and  con- 
tent may  be  stated  somewhat  as  follows : 

I  See  pp.  27-29.  4  See  pp.  32-35. 

'  See  pp.  29,  30.  5  See  chap,  v,  §6. 

3  See  pp.  24,  25  and  chap,  v,  §2.  ^  gee  chap,  v,  §7. 


372  THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 

1.  Editorial  introductions  or  transitions:    II,  III. 

2.  Editorial  expansions:  V,  VI,  IX,  XII,  XV,  XXXVI. 

3.  Editorial  rewriting  with  freedom:  XVI,  XX,  XXIV,  XXVII, 
XXXV. 

4.  Editorial  appeal  to  Scripture:   X,  XIX. 

5.  Sayings  showing  the  more  original  form  of  the  document 
employed:  VII,  and  perhaps  also  IV. 

6.  Definitions  of  the  limits  of  the  mission  by  the  framer  of  gospel 
MT:  XI,  XIV,  XXIV. 

7.  Definition  of  the  limits  of  the  mission  by  a  later  editor :'  XXXIV. 

8.  Application  of  parables  different  from  that  in  the  documents: 
XXIX,  XXXIV. 

9.  Proverbs  inserted  because  of  their  apphcability :  XIII,  XVII. 

10.  Strong  condemnation  of  the  Pharisees:  XXI,  XLI,  XXIII. 

11.  Exahed  estimates  of  Jesus:  I,  XIX,  XXXVII. 

12.  The  day  of  judgment:  XXII,  XXXII,  XL,  XLII,  XLIII, 
XLIV. 

13.  The  notion  of  angels:  XXVIII,  XXXVII. 

14.  The  behef  in  a  dread  eschatological  fate:  XXXVIII,  XXXIX, 
XL,  XLI,  XLII,  XLIII,  XLIV. 

15.  Sayings  to  the  discredit  of  the  Gentiles:  III,  XXX. 

16.  Warnings  against  false  prophets:  XXXV,  XL. 

17.  Sayings  in  exaltation  of  Peter  or  the  Twelve:  XXV,  XXX. 

18.  The  church:  its  activities,  prerogatives,  functions,  standards, 
and  institutions:  (a)  its  foundation  rock,  XXV;  (b)  its  judicial 
functions,  XXV,  XXX;  (c)  its  prerogatives,  XXX;  (d)  its  standards 
or  basis  of  election,  XXXIX;  (e)  the  treatment  of  its  representatives, 
XLIV;  (/)  celibacy,  for  those  "able  to  receive  it,"  XXXI;  (g)  bap- 
tism, for  those  who  would  "fulfil  all  righteousness,"  I;  (h)  its  limits, 
XXXIV. 

19.  Sayings  or  narratives  of  such  a  character  that  they  could  form 
independent  units  in  documentary  or  oral  transmission:  VIII, 
XVIII,  XXVI,  XXXIII. 

'As  to  the  origin  of  another  saying  of  similar  content  (Matt.  24:14),  see 
chap,  iv,  §4. 


INDEX  OF  BIBLICAL  REFERENCES 


INDEX  OF  BIBLICAL  REFERENCES 

§1.    THE  SYNOPTIC  GOSPELS 

Passages  in  the  Synoptic  Gospels  are  referred  to  on  the  pages  in  the  body  of  this 
work  under  one  or  other  of  three  forms,  namely:  (i)  by  chapter  and  verse,  as  Luke 
17:22-37;  (2)  by  document  and  section,  as  P  §60;  (3)  by  exhibit  and  portion,  as  portion 
A,  B,  and  the  like,  of  some  preceding  exhibit  of  synoptic  material — for  example,  on  p.  67 
"portion  A"  refers  to  that  part  of  the  exhibit  on  p.  64  lettered  A,  which  is  Luke  17:22, 
a  part  of  document  P  §60.  Hence  Luke  17:22  is  indexed  here  as  appearing  on  p.  67, 
though  one  will  not  find,  on  turning  to  p.  67,  a  chapter  and  verse  reference  to  Luke 
17:22. 

Where  the  second  form  is  used  in  the  body  of  the  work,  the  fact  is  recorded  in  the 
following  index  by  inserting  the  documentary  reference  after  that  of  chapter  and  verse. 
When  a  whole  section  of  a  document  is  intended,  it  is  preceded  by  the  equality  sign 
(  =  P  §60);  absence  of  this  sign  indicates  that  the  verse  or  verses  indexed  cover  only  a 
part  of  that  section  (P  §60). 


Matthew 


5 

7-12 

7 


116 

12-17 

12 

13 

14-16 

17 

18-22 

23-25 

23 


(MK§iB-G) 10 

85-87,301-6 

8s 

(  =  G  §iBDE) 10,20,21 


(MK§2) 10 

362,  364 

10,  117 

(=MK§3B) 6,10 

(=MK§4) 10 

(MK  §4) 10,301-6 

(  =  Gh) 10 

10 

(MK§4) 10,86,  301-6 

(=MK§5) 10 

(  =  G§9) 7.  II 

(G§o) II 

(=M  §1) II,  23 

(M  §1) 288,  28g 

288 

(  =  G§ioB) II 

(  =  M§§2-4) 12 

(  =  M§2A) 35,36 

(  =  M§2B) 36,  284 

231 

(  =  M§3) 35 

(M§3) 36 

(M  §3) 61,  275,  292,  293 

(M  §4) 256,  257 


5:22 

25,  26 

27-30 

31, 32 

31 

32 

33-37 

34,  35 

38-48 

38-41 

42 

43-48 

45 

48 

6:1-18 

14, 15 
14 

IS 

19-34 
19-21 

22,   23 
24 

25-33 
26 


PAGE 

(M§4) 263-65 

(=P§34) 12 

(  =  M  §5) 12,  26,  27,  259-62,  271 

(P§52) 12 

362,  365 

46 

(=M§6) 12 

(M§6) 276 

(M§§6-8) 12 

(  =  M§7) 24 

(  =  G§i2C) 12 

(  =  M§8) 24 

(M  §8) 278-80 

(M  §8) 278-80 

(M  §§9-12) 13 

(  =  M§9) 284 

13 

362,  36s 

(=P§13) 13 

(P§i3) 278-80 

(P§I3) 277 

36 362,  36s 

278-81,  284 

13,  146 

13,  362,  36s 

13 

(  =  P  §26)  13,  61-63,  28s,  286,  312-14 

(=P§I7B) 13 

(  =  P§48) 13 

(  =  P§24) 13,61-63 

(P§24) 276,  278-80 

312-14 

(P§24) 278-80 

61-63,  362,  365 

(G§I3) 13 


375 


376 


THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 


Matthew  page 

7:2  231 

3-5         (  =  G§i4C) 13 

6  362,  365 

7-11       (=P§is) 13 

9-11       (P§i5) 278-82 

11  53 

12  12 

12a         (  =  G§i2D) 13 

126         13,  362,  365 

13,  14    ( =M  §13) 13,  266,  270 

15-23     (  =  M  §14) 13,  24,  25,  216-21 

IS  (M  §14) 24,  25,  216,  217,  219, 

220,  370,  371 

19,  20    (M  §14) 216,  217 

19  (M  §14) 24,  25,  263-65,  370,  371 

21-23     (M  §14) 309,  310 

21  (M  §14) 214,  278-80 

22,  23    (M  §14) 24,  25,  216-220,  290, 

291.   370,   371 

24-27     (  =  G§I7) 14 

28,  29     14 

8:1  14 

2-4         (=MK§ioA) 14 

5-10       (  =  G§i8AB) 14 

II,  12  (=P  §40).  ..14,  56,  57,  291,  310,  311 

13  (=G§i8C) 14 

14-16     (=MK§7B) 14 

17  14 

18  (=MK§25A) 14 

19-22     (P§2) 15 

23-27     (=MK  §25B) 14 

28-34     (=MK§26) 15 

28  IS 

29  87,  88,  263,  264 

9:1  (MK§27) 15 

2-17       (=MK§§ii-i3) IS 

130         362,  365 

18-26     (=M  §28) IS 

18,  19    16 

20-22     16 

27-34     16 

35—10:42 43 

35— 10: 16 89,  90 

35  (=MK§3o) 11.16 

36  16,  19 

37 — io:i6a 16 

io:i  (MK§3iA) 11,  16 

5.  6         16,  90,  343,  362,  366 

86  362,  366 

"5  59,  247 

166  362,  366 

17-42     17,90 

17-23     140-49 

17-22     203 

•8  344 

186         149 

"*  147-49 

23  17.   90.   01,    143-45. 

308,    343.   345,    362,    366 


Matthew  pace 

10:240,250(0  §I4B) 17 

256         362,  366 

26-33     203 

26  231 

28  (P  §20) 58,  59,  258,  259.  267 

32,  33  (P  §20).  .63,  64,  204,  208,  21S,  278-81 

33  80 

34-36     203,  204 

36  362,  366 

37-39     203,  204 

37,38     (P§44B) 17 

37  60 

39  204 

40  71,    73,    146,   204 

41  362,  366 

42  71,  75,  146,  243 

":i  17 

2-19      (  =  G  §20) 17 

12,  13    (P  §50) 17 

14  17 

20  17 

21-24    { =P  §s) 17,  60,  246,  247 

22         246 

23,  24    246 

25-27     (  =  P§8) 17 

28-30      362,  366 

12:1-21       (=MK  §§14-16) 18 

5-7  362,  367 

II,  12a 18,  362,  367 

22-45     18,  19 

22-32     39 

23a         19 

24  19 

28  S3 

31,  32     254-56 

32  (  =  P  §21) 19,  57 

33-37      218-21 

34  219-21 

34a  362,  367 

36,  37      219-21,  362,  367 

38  19 

39,  40      57,  58 

39  79 

40  18 

41,  42      247,  248 

43-45      58 

45  79 

456  10 

46-so    (=MK  §19) 19 

50  278-80 

13:1-53       19,  227,  228 

12,  13    231 

24-30     (=M  §isA) 228,  232 

31,  32    228 

36  19 

37-43     (  =  M  §isB) SI,  226-35,  370,  371 

37,38    (M§is) 312-14 

39.  40     234,  25s 

40-42      (M  §  1  s) 263-65 


INDEX  OF  BIBLICAL  REFERENCES 


377 


34-40 
23:1-33 


29-33 
32,  33 

33 

34-39 
34-36 
37-39 
24:1-3 


Matthew  pace        .NTatthew 

13:41-43     (M  §15) 312-14         21:28-32 

41  239  316.32 

42  234  33-42 

44  (  =  M§i6) 322  43 

45,46    (  =  M§i7) 322  45 

47,48    (M§i8) 233  22:1-10 

49,  50    (M  §18) 51,  226-35,  264,  265,  370 

49  239,  255 

SI,  52     (=M  §10) 230,  317 

54-58     (=MK  §29) 19 

14:1-12       (=MK  §32) 19 

3  (MK§32C) 10 

13-23     (MK  §33) 19 

15:12-14     363,  368 

23,  24     363,  368 

24  88-92,  343,  345 

16:2,3  (P§33) 276 

4  40.  79 

13-20     329-32 

17-19      329-32,  363,  368 

18  265,  266 

19  313-15 

24-28      324-26 

25  92 

27  79,  80,  215 

28  81,  82,  215,  233,  343,  345 

17:20  47 

24-27      363,  368 

18: 1-35        68,  99 

1-22        69-71 

3  78,  146 

4  72,  363,  368 

S,  6         17 

7  76 

8,  9        260-64 

9  309.  310 

10-14     76-78 

10  363,  368 

12,  13     76,  78 

14  267,  363,  368 

15-22      334-39 

15  77 

16-20      334-39-  363,  368 

17  330 

18  337,338 

19.20   338 

35  (M§2o) 283 

19:9  12,  46 

10-12      3(>3>  369 

17  270 

27-29      93-95,  221-25 

276  94 

28  94,  95.  222-25,  238,   363 

29  162 

20:1-16        (  =  M  §21) 224,  330 

22,  23      44,  203 

21:14-16      364,  369 

18-22      18 

20-22      13  42 


PAGE 
(=M§22) 321 

(  =  M  §22B) 200 


I  92,  321,  344,  364,  369 
344 


14        (  =  M§23). 


120 

...29,  30,  202,  321 
29,  30 

(M  §23) 30,  370,  371 

(M§23) 198 

251-53 

95.  96 

13 


(=M  §27) 32-35 

35 

(M  §27) 224,  330 

(M§27) 283 

262,  263 

(M§27) 276 

(M  §27) 225,  226 

(M  §27) 35,  225,  226 

(M  §27) 370,  371 

,, 120 

34.  123 

(=P§42B) 34 

139,  140 

67,  234,  255 


•139 
161-65 
165-70 
140-49 


•344 


96 

ro-i2 


15 

17,18 

206 

23-28 

23 

24-28 


•145-47,  199,  364,  369 
147-49 

■144,   145,  312-14,  343 

150-54 

151 

64-67 


24 


20-31 

30a 

31a 

32-36 

32,  33 

36 

37-41 

37 

39 


151 

64-67 

154-61 

161-65 

.  .  .  .163,  164 

164 

187 

.66,  162,  163 

67 

170-73 

171,  364.  370 
....172,  173 
.  179-81,  187 

312-14 

180 

.   64-67,  187 

67 

67 

....  185-200 


378 


THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 


Matthew  page 

24:43-51      43 

43,44     (=P§28) 31-  187,  1S8 

4S-SI      SS,  56,  187-04 

45-511   (  =  P  §2q) 31 

51  188,  193 

25:1-30        236 

I-13        (  =  M§24) 31.  187-202 

I,  2        (M  §24) 3^2-14 

la  207,  210 

1&-12     207 

10-12     (M  §24) 289,  290 

13  196,  207,  210 

14-30  ( =M  §25) .  .27-29,  187-202,208,309 

14  (M  §25) 201 

216,  236 28,  29,  209,  210,  370,  371 

29  (M§25) 48 

30  (M  §25).  ..28,  29,  209,  210,  370,  371 
31-46     (  =  M  §26) 51,  235-45,  371 

31  237,  238 

32,  33     238 

34  (M  §26) 239,  309,  310 

Mark  page 

1:1  (=MK§iA) 10 

26  (=MK§iC) 10 

4  85-87,  301-6 

7,8        (  =  MK§iH) S,2o,2i 

12,  13     117 

13c         (=MK§3B) 6 

14,  15    (=MK§4) 21,  301-6 

15  86,98 

16-20     (  =  MK§s) 6,  22 

21-39     ( =MK  §§6-9) 6 

21-28     (=MK§6) II,  14 

29-34     (  =  MK§7) 14 

34  (  =  MK§7C) 14 

35-38     (  =  MK§8) 14 

39  (=MK§9) 6 

2:1-12       (=MK§ii) 14 

3:4  (MK§i5) 44 

5  (MK§i5) 18 

6  105 

7-12       (=MK§i6) 7 

II,  12     (=MK§i6C) 18 

13-19     (  =  MK§i7) 7 

20-30     (  =  MK§i8) 7 

20,21     (=MK§i8A) 18 

22-30    (MK§i8) 38,39 

27  (=MK§i8D) 18 

28,29     (=MK§i8E)  7,42,254-56 

31-35     (MK§I9) 39 

35  279 

4:10  228 

II  (MK§2oA) 230 

12a         (=MK§2oB) 230 

I2C         (=MK§2oC) 231 

18,  19    255 

21-24    (  =MK  §2iAB) 231 

21-240  (=MK.  §2iA) 41,  230 


Matthew  page 

25:40  239,  244 

41  (M  §26). .  .  .240,   264,   265,   309,  310 

45  244 

46  (M  §26) 240,  271 

26:20  339 

26-29      323,  324,  339 

29  82,  83 

31-35      332 

32  347 

52-54      364,  370 

64  83-85 

27:44  273 

62-66      345,  346 

28:7  347 

9,  10       346 

11-15      346 

16  347 

18-20      342,  345,  346,  349-52 

20  255 

206  147 

Mark  page 

4:21  36 

22-24    (MK§2i) 317 

23-25     (MK  §21) 22,  23 

25  ( =MK  §2iC) 48,  230,  231 

26-32     201 

26-29     (  =  MK  §22) 19,  228,  319 

26-28     (MK§22) 8 

30-32     (  =  MK§23) 8,  44,  200,  201,  319 

32  (MK§23) 276 

33,34     (  =  MK§24) 8 

346         (  =MK  §24B) 228 

35-41     (  =  MK  §25) 14 

5:1-7         (  =  MK§26A) 15 

6,  7         87,  88 

7  263,  264 

8-10       ( =  MK  §26B) 15 

15,  16    (=MK§26D) 15 

18-20     (  =  MK  §26F) 15 

20  los 

29-31     (  =MK  §28C) 16 

34  148 

6: i-6a       (  =MK  §29) 6 

66  (=MK§3o) 16 

7-13       (=MK§3i) 16 

7-11       (=MK§3iA) 37,308 

II  247 

12,13    (  =  MK§3iB) 17,89 

17-29     (  =MK  §32C-E) 6 

17.  18    105 

30,31     (  =  MK§33A) 19,89 

34  (  =  MK§33C) i6,X9 

7:27     88-92,  343 

8:  II,  12   40,  171 

14-17  40 

27-30  329 

29     162 


INDEX  OF  BIBLICAL  REFERENCES 


379 


Mark  page 

8:31-37     331 

34—9:1 92,  324-26 

34-37       80,  204,  268 

34  45 

35-37      47 

35  66,  92 

38,  9:1   204,  21S 

38  41.   42,  45.  47,  63,  79,  80,  98,  204 

9:1  41,  42,  Si,  82,  98,  233,  305,  326 

13  17 

29  47 

33-50     67-78,  99,  242 

33-35      224,  330 

36-SO      52 

37-42      17 

37  38,  68,  72,  73,  75,  76,  204 

37&         146 

38-40     68,  73,  74 

41-49     73 

41  68,  146,  243 

42-48     26,  27,  260-62 

42  46,  68,  74,  75 

43-49      263,  264 

43-48     68,  73,  74,  78 

43  26 

47.  48     309.  310 

48  261,  262 

49  68,  74,  78 

50  35,  36,  68,  74 

10:1  g 

2-12  0,  46 

II.  12      45,  46 

II  12 

15  69,   72,   146 

17-31        271 

18,    19       270 

21  287 

23  297 

28-31       224 

28-30      93-95,  221-25 

29,  30     256 

29  162 

306  93 

31  9,  44,  292 

35-45      9.  223,  224,  330 

38-40     203 

38,  39     43.  44 

39.40     331 

42-45      222-225 

46  8 

52  148 

11:20-23      46,  47 

25  13,  146,  278-81 

26  281 

30  277 

12:  i-ii        120,  321 

9  108 

•   12  321 

13-17      105 

13 105 


Mark  paoe 

12:18-27     251-53 

25  95.  96,  277 

31  13 

38-40     32-35 

13:1-37       137 

1-32       181-85 

1-4         139.  140 

1,2        108,  205 

3.  4  • 205 

4  234,  255 

5.  6         161-65,  187,  206,  210,  308 

6a  183,  206,  210 

7,  8         165-70,  205 

86  183,  205,  210 

9-13       17.  43.  93.  140-49.  202,  203 

9-133     207,  208,  210 

9  162 

10  142-44,  207,  210 

11  42,  43.  175.  187 

136  147-49.  183,  184,  208,  209 

14-30     108,  123,  150-54 

14-19     20s 

146  205,  210 

15,  16  ..48,  49.  64-67,  153,  173-79.  184,  205 

18  151 

20  152,  164,  185,  ig8,  206,  210 

21-23     64-67,  187,  206,  210 

21  48,  154-61,  163,  165,  173-79.  184 

22,  23     161-65,  184,  18s 

22  198 

24-27     170-79,   196,206,245 

24  172 

24<J,  25   177.  178 

26,  27     245 

27  172,  185,  198,  239 

28-32      1 79-81 

28-3 1      207 

28,  29     312-14 

31  • 275.  293 

32  181,  183,  196,  207,  277 

32a  207,  210 

33-37      185-200 

33,  34     208 

34  190-94 

34<:  194 

35-37      207 

35.  36     195-200 

14:9  345 

17  339 

22-25      323,  324.  339 

25  82.83 

27-31      332 

61,  62a 162 

62  83-85,  98 

15:7  106,  113 

32  273 

39  106 

16:17,  18      340,  341 

17  162 


38o 


THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 


41-5° 
1-6 


PACE 
...103 
103,  104 
103,  104 
113 


(=G§iA) 5 

1,  2         103,  104 

2,  3         85-87,301-6 

7-17       (=G  §iB-E) 20,21,85 

7-9         (=G§iB) 5,232 

9  (G§iB) 216 

10-20     (=G  §iC-F) 5 

16,  17     (  =  G  §iDE) 232 

16  (=G§iD) 5,  20 

18,  19    (=G  §iF) 8 

1 9,  20    6 

21, 22     6 

23-38     (  =  G  §3) 6,  25,  26 

4:1-13       (=G  §4) 6,  117 

i4-3ia  (  =  G§§s-7) 6 

14-220  (  =  G  §§5,  6A) 21,  301-6 

16-30     (=G§6) 8 

3ifr-44  (=MK§§6-9) 6 

25  (G§6B) 276 

5:1-11       (  =  G§8) 6,  7.22 

X2— 6:i9(  =  MK  §§10-17) 7 

6:12-16     (  =  MK§i7) 7 

IS  los 

17-19     (  =  MK§i6) 7 

20-49     (G  §§10-17) 7 

20-23     (=G§io) 23 

20,  21     (  =G  §ioA) II 

20  (G  §10) 305 

21  (G  §10) 288,  289 

22,  23    (  =  G  §ioB) II,  288,  289 

24-26    (  =  G  §11) 288,  289 

27-36    (  =G  §12) 12,  24 

34  (=G§.2F) 12 

35  (G  §12) 279 

3Sa        (  =  G  §i2H) 12 

36  (G§i2) 279 

37,38     (=G§I3) 22,  23 

39,40     (  =  G§i4AB) 13 

40  (  =  G  §i4B) 17 

43-46     (G  §§15,  16) 216-21 

43  (G  §is) 216,  217 

446-46  (G  §§15,  16) 24,  2s 

43  (G  §15) 216,  217 

46  (  =  G§i6) 279,309,310 

47-49     (  =  G  §17) 217 

7:1—8:3  (  =  G  §§18-22) 7 

21  (=G§2oB) ,7 

28  (G?2oC) 305,306 

29,  30    (  =  G  §2oD) 17 

so  148 

8:4-18       (  =  MK§§20,  21) 7 

12  148 

23 


19-21     {=MK§i9). 


Luke  page 

8:22—9: 17  (  =MK  §§25-33) 8 

28  87,  88,  263,  264 

50  148 

9:7-9         6 

18-21     329 

23-27     324-26 

24  92 

26,  27     215 

26  79,  80 

27  81,  82 

46-50     69 

48c  72 

40,  50     73 

5T  (P§i) 3 

S8  (P§2) 276 

10:1  (=P  §3) 37 

2-12        (=P§4) 37 

8-11        (P§4) 307,  308 

10-12      (P  §4) 247 

12  (P  §4) 59.  247 

13-15     (  =P  §s) 60,  246,  247 

15  (P§S) 266,  276 

16  (  =  P  §6) 38,  203,  204 

17-20     (  =P  §7) 17,  341,  342 

18  (P§7) 276 

21  (P§8) 276 

25  (P§io) 270 

28  (P  §10) 270 

11:2-4         (-P§i3) 278 

2  (P  §13) 279,  326 

5-8  (=P§I4) 198 

9-13      (=P§IS) 198 

11-13      (P§I5) 278-82 

13  53 

14-23     (P§i6) 38,39 

16  (=P  §i6C) 40,  171 

20  (P  §r6F) 53,307 

21,  22     (=P§i6r.) 18 

24-26     (P§i6) 58 

27,28    (=P§i6J) 7,19,39 

29,  30     (P  §t6) 40,  57,  58 

29  (=P  §i6K) 171 

31,  32     247,  248 

33  (=P§i7A) 13,36 

36  (=P§i7C   13 

37-52     (  =  P§i8) 32-35 

47-51     (P§i8) 225.226 

49-51      35,  120,  123 

53-12:  i(=P  §19) 40 

12:1  40 

2-9  (=P  §20)..  .42,  43,  93,  203,  208,   210 

2,  3         (P  §20) 41 

2  (P  §20) 4,  317 

4,  S         (P  §20) 58,  50,  257,  258,  267,  268 

8,  9  (P  §20). .  .  .41,  42,  63,  64,  215,  278-81 

9  80 

10  (  =  P  §2t) 39,  42,  57,  203,  254-56 

II,  12     (=P  §22) 42,  43,   140-49,  175. 

187,  190,  203 


INDEX  OF  BIBLICAL  REFERENCES 


38^ 


Luke  pace 

12:15  (P  §23) 270 

21  (P§23) 286,  287 

22-31     (=P  §24) 61-63 

24  (P§24) 279 

29-34    (P  §§24-26) 312-14 

30  (P§24) 279 

32         (=p  §25) 61-63,  190 

33.  34     (  =  P  §26) 61-63.  190 

35-38     (=P  §27) 31,  187-200 

39,40     (=P  §28) 43.  187,  188,  197 

41-46     (  =  P  §29) 43 

41  (=P§29A) 197 

42-46     (  =P  §296) 55.  56,  187-94 

45.  46a 194 

47.48  (  =  P§3o) 44.  188-94 

48     193 

49.  so  (=P  §31) 43,  44.  190.  208,  210 

51-53  (=P  §32) 190.  203,  208,  210 

54-56  (=P§33) 155,  276 

13:1      105.  107,  113 

2.3    107 

3      120,  123 

4.  5    107 

5      120,  123 

6-9    108 

18,  19  (=P  §37A 44,  200,  201,  228,  319 

10     (P§37) 276 

20,21   (=P§37B) 200,  201,  228,  320 

20     4,  9 

22  (=P§38) 291 

23-27  (=P  §39) 31,  289-91 

26     (P  §39) 291 

28,  29  (  =P  §40) 56,  57,  291,  310,  311 

28  (P§4o') 306 

29  (P  §40) 322,  343 

30  (  =P  §41) 44.  291 

31,  32  105 

31     114 

34.  35  120 

14:3,  4a   (P  §43) 44 

12-14  (  =P  §43C) 253 

14     (P§43C) 251 

15-24  (P  §43) 29,  30,  120 

16-24  (=P  §43!^) 202,  321 

25-27   (P§44) 45 

26,  27  (  =  P  §448) 203,  268 

26     (P  §44) 60 

34.  35  (=P  §45) 35.  36 

15:4-7    70,  71 

4-6    (P§46) 76,  77 

:8,  21  (P§46D) 277 

16:8      (P§47) 255 

9      (P§47) 272 

13  (  =  P§48) 287,297 

14  (P§49) 287 

16  (  =  P§50) 306 

17  (  =P  §51) 36,  61,  275,  292 

18  (=P§S2) 45.  46 

19-31   (=P§S3) 296-98 


Luke  pace 

16:22,  23  (P  §53) 266 

17:1,  2  (=P  §S4A) 46,  70 

3.  4  (=P  §548) 71.  334-30 

5.6  (=P§5S) 46,47 

7-10  C  =  P  §56) 224,  330 

II  (=P§S7) 4.  9 

19  148 

20,  21  (=P  §59) 307 

22-37  (=P§6o) 64-67,  99,  173-79. 

183,  238,  245,  246 

22,  23  (P  §60) 154-61,  206,  211 

22  67,  125,  199 

23  (P  §60) 48,  128,  162,  163 

24-37  130-35 

24-35  206,  211 

24  (P  §60) 276 

25  65,  66,130,131,206,210 

28,  29  66 

29  (P§6o) 277 

31  (P  §60) 48,  49,  150-54 

32  66 

33  (P  §60).. 47,  65,  66,  130,  131,  206,  210 
34-37  (P§6o) 238,296 

37  206 

37a  66,  67 

18:1-8  (=P  §61) 198-200 

I  (P§6i) 198,  199 

86  199 

13  (P§62) 277 

19.  20  270 

2S-3O  93-95.  221-2S 

30  44 

35  8 

19:1  (P§63) 3 

9,  10  148 

11-28  (=P  §64) 27-29 

II  (=P§64A) 189 

12-27  (  =P  §648) 187-200 

126  27-29,  193 

14  27-29,  193 

1 5a  2  7-29 

156  193 

26  (P§64) 48 

27  28,  29,  193 

28  (=P  §640 4.9.  189 

42-44  108 

42  119 

43.  44  123 

44c  119 

20:27-38  251-53 

34.  35  95.  96,  252 

36  252 

38  252 

21:5-7  139.  140 

8  i6i-6s,  308 

86  161,  165 

9-12  165-70 

116  166-68 

12-19  140-49 


38^ 


THE  TEACHING  OF  JESUS  ABOUT  THE  FUTURE 


Luke  page 

2i:i2  162 

12a  211 

14.  15     145-47.  187,  332 

18,  19 147-49,  183,  184,  208,  210,  269 

20-24     150-54 

20  151 

21  49 

22  151 

23b,  24a 151 

24  172,  344 

25-28      170-73,  199 

256,  26 171 

28  171,  172 

29-33      179-81 

29-31      312-14 

31  180,  181,  202 

34-36      185-200 

22:14-20     330 

14-19      323,  324 

16  323,  324 

18  82,  83,  323,  324 

19'  20     339,  340 


22:24-30 

28-30 


28-31 

31 

39-43 


PAGE 

222-25 

.  .222-25,  312-14 
.222-25,  234,  238 

332 

223,  332-34 

83-85 

106,    120 

106,    120 

106,    120 

109,    123 


273-75 

3  273-75 

6  269 

3-35      347.  348 

348 

273-75 

348 

35 

348 


25-27 
26 
32 
34 

44-47 


4^^.  47     342,  349,  351 


§2.     OTHER  NEW  TESTAMENT  REFERENCES 


John 

Acts  i 


:47-SO 120 

-36 178 


2:17. 


5:33-39 127 

5:36 156 

7:54 56 

21:38 157 

I  Cor.  6:1-8 336 

11:236-25 340 


I  Cor.  12:3 10 

I  Thess.  5: 1-6 197 

I  Tim.  4:3 369 

II  Peter  3 :  10-13 294 

III  John 244 

Rev.  3:5 342 

S:i 342 

12:9.  10 341,  342 


Deut.  16:18.. 
30:4. •• 

Ps.  31:5 

Isa.  13:9,  10.. 

27:12,  13. 

34:4 

66:24. .. . 


OLD  TESTAMENT  REFERENCES 


257 

176 

269 

177 

•173,  176 

177 

262 


Dan.  7:13. 
Joel  2:1,  2, 
Amos  8:9. , 
Zeph.  1 :  14- 
Zech.  2:6.. 


28,  20,  30,  31 


•370 
.178 


.178 
.176 


DOCUMENT  MK 


DOCUMENT  MK 


Jl         The  beginning  of  the  gospel 

A  of  Jesus  Christ,  the  Son  of  God. 

B  Even  as  it  is  written  in  Isaiah 
the  prophet, 

C        Behold,  I  send  my  messenger 
before  thy  face, 
Who  shall  prepare  thy  way; 

D        The  voice  of  one  crying  in 
the  wilderness. 
Make  ye  ready  the  way  of  the 

Lord, 
Make  his  paths  straight; 

E  John  came,  who  baptized  in  the 
wilderness  and  preached  the 
baptism  of  repentance  unto  re- 
mission of  sins. 

F  And  there  went 

out  unto  him  all  the  country  of 
Judaea,  and  all  they  of  Jerusa- 
lem; and  they  were  baptized  of 
him  in  the  river  Jordan,  confess- 
ing their  sins. 

(}  And    John    was 

clothed  with  camel's  hair,  and 
had  a  leathern  girdle  about  his 
loins,  and  did  eat  locusts  and 
wild  honey. 

H  And    he    preached, 

saying,  There  cometh  after  me 
he  that  is  mightier  than  I,  the 
latchet  of  whose  shoes  I  am  not 
worthy  to  stoop  down  and  un- 
loose. 1  baptized  you  with 
water;  but  he  shall  baptize  you 
with  the  Holy  Ghost. 

§2  And  it  came  to  pass  in  those 
days,  that  Jesus  came  from 
Nazareth  of  Galilee,  and  was 
baptized  of  John  in  the  Jordan. 
And  straightway  coming  up  out 
of  the  water,  he  saw  the  heavens 
rent  asunder,  and  the  Spirit  as  a 
dove  descending  upon  him:  and 
a  voice  came  out  of  the  heavens. 
Thou  art  my  beloved  Son,  in 
thee  I  am  well  pleased. 

§3  And  straightway  the  Spirit 
driveth  him  forth  into  the  wilder- 

A  ness.  And  he  was  in  the  wilder- 
ness forty  days  tempted  of 
Satan;  and  he  was  with  the 
wild  beasts; 

B  and  the  angels  min- 

istered unto  him. 

§4  Now  after  that  John  was  de- 
A  livered    up,    Jesus    came    into 

Galilee, 
B  preaching  the  gospel  of 

God,  and  saying.  The  time  is 
fulfilled,  and  the  kingdom  of 
God  is  at  hand:  rejient  ye,  and 
believe  in  the  gospel. 

§6  And  passing  along  by  the  sea 
of  Galilee,  he  saw  Simon  and 
Andrew  the  brother  of  Simon 
casting  a  net  in  the  sea:  for  they 
were  fishers.  And  Jesus  said 
unto  them.  Come  ye  after  me, 
and  I  will  make  you  to  become 
fishers  of  men.  And  straight- 
way they  left  the  nets,  and  fol- 
lowed him.  And  going  on  a 
little  further,  he  saw  James  the 
son  of  Zebedee,  and  John  hi"! 
brother,  who  also  were  in  the 
boat  mending  the  nets.  And 
straightway  he  called  them: 
and  they  left  their  father  Zebe- 
dee in  the  boat  with  the  hired 
servants,  and  went  after  him. 

§6       And    they    go    into   Capcr- 

A  naum; 

B  and  straightway  on  the 

sabbath  day  he  entered  into  the 
synagogue  and  taught. 

C  And  they 

were  astonished  at  his  teaching: 
for  he  taught  them  as  having 
authority,  and  not  as  the  scribes. 

D  And  straightway  there  was  in 
their  synagogue  a  man  with  an 
unclean  spirit;  and  he  cried  out, 
saying.  What  have  we  to  do  with 
thee,  thou  Jesus  of  Nazareth? 
art  thou  come  to  destroy  us?    I 


know  thee  who  thou  art,  the 
Holy  One  of  God.  And  Jesus 
rebuked  him,  saying.  Hold  thy 
peace,  and  come  out  of  him. 
And  the  unclean  spirit,  tearing 
him  and  crying  with  a  loud  voice, 
came  out  of  him.  And  they 
were  all  amazed,  insomuch  that 
they  questioned  among  them- 
selves, saying.  What  is  this?  a 
new  teaching !  with  authority  he 
commandeth  even  the  unclean 
spirits,  and  they  obey  him. 
E  *^  And 

the  report  of  him  went  out 
straightway  everywhere  into  all 
the  region  of  Galilee  round 
about. 

§7  And  straightway,  when  they 
A  were  come  out  of  the  synagogue, 
B  they  came  into  the  house  of 
Simon  and  Andrew,  with  James 
and  John.  Now  Simon's  wife's 
mother  lay  sick  of  a  fever;  and 
straightway  they  tell  him  of  her: 
and  he  came  and  took  her  by  the 
hand,  and  raised  her  up;  and 
the  fever  left  her,  and  she  min- 
istered unto  them. 

And  at  even,  when  the  sun  did 
set,  they  brought  unto  him  all 
that  were  sick,  and  them  that 
were  possessed  with  devils.  And 
all  the  city  was  gathered  together 
at  the  door.  And  he  healed 
many  that  were  sick  with  divers 
diseases,  and  cast  out  many 
devils; 
C  and  he  suffered  not  the 

devils  to  speak,  because  they 
knew  him. 

§8  And  in  the  morning,  a  great 
while  before  day,  he  rose  up  and 
went  out,  and  departed  into  a 
desert  place,  and  there  prayed. 
And  Simon  and  they  that  were 
with  him  followed  after  him; 
and  they  found  him,  and  say 
unto  him.  All  are  seeking  thee. 
And  he  saith  unto  them.  Let  us 
go  elsewhere  into  the  next 
towns,  that  I  may  preach  there 
also;  for  to  this  end  came  I 
forth. 

§9  And  he  went  into  their  syna- 
gogues throughout  all  Galilee, 
preaching  and  casting  out  devils. 

§10  And  there  cometh  to  him  a 
leper,  beseeching  him,  and  kneel- 
ing down  to  him,  and  say- 
A  ing  unto  him.  If  thou  wilt,  thou 
canst  make  me  clean.  And 
being  moved  with  compassion 
he  stretched  forth  his  hand,  and 
touched  him,  and  saith  unto  him, 
I  will;  be  thou  made  clean.  And 
straightway  the  leprosy  departed 
from  him,  and  he  was  made 
clean.  And  he  strictly  charged 
him,  and  straightway  sent  him 
out,  and  saith  unto  him.  See 
thou  say  nothing  to  any  man; 
but  go  thy  way,  shew  thyself  to 
the  priest,  and  offer  for  thy 
cleansing  the  things  which  Moses 
commanded,  for  a  testimony 
unto  them. 
B  But  he  went  out, 

and  began  to  publish  it  much, 
and  to  spread  abroad  the  matter, 
insomuch  that  Jesus  could  no 
more  openly  enter  into  a  city,  but 
was  without  in  desert  places: 
and  they  came  to  him  from  every 
quarter. 

§11  And  when  he  entered  again 
into  Capernaum  after  some  days, 
it  was  noised  that  he  was  in  the 
A  house.  And  many  were  gathered 
together,  so  that  there  was  no 
longer  room  for  them,  no,  not 
even  about  the  door:  and  he 
spake  the  word  unto  them. 
B  And 

they  come,   bringing   unto  him 


a  man  sick,  of  the  palsy,  borne 
of  four.  And  when  they  could 
not  come  nigh  unto  him  for  the 
crowd,  they  uncovered  the  roof 
where  he  was:  and  when  they 
had  broken  it  up,  they  let  down 
the  bed  whereon  the  sick  of  the 
palsy  lay.  And  Jesus  seeing 
their  faith  saith  unto  the  sick  of 
the  palsy,  Son,  thy  sins  are  for- 
given. But  there  were  certain 
of  the  scribes  sitting  there,  and 
reasoning  in  their  hearts.  Why 
doth  this  man  thus  speak  ?  he 
blasphemeth:  who  can  forgive 
sins  but  one,  even  God?  And 
straightway  Jesus,  perceiving  in 
his  spirit  that  they  so  reasoned 
within  themselves,  saith  unto 
them.  Why  reason  ye  these 
things  in  your  hearts  ?  Whether 
is  easier,  to  say  to  the  sick  of  the 
palsy.  Thy  sins  are  forgiven;  or 
to  say,  Arise,  and  take  up  thy 
bed,  and  walk  ?  But  that  ye  may 
know  that  the  Son  of  man  hath 
power  on  earth  to  forgive  sins 
(he  saith  to  the  sick'of  the  palsy), 
I  say  unto  thee,  Arise,  take  up 
thy  bed,  and  go  unto  thy  house. 
And  he  arose,  and  straightway 
took  up  the  bed,  and  went  forth 
before  them  all;  insomuch  that 
they  were  all  amazed,  and 
glorified  God,  saying,  We  never 
saw  it  on  this  fashion. 

§12    And  he  went  forth  again  by 

the  sea  side;   and  all  the  multi- 

A  tude    resorted    unto    him,    and 

he  taught  them. 
B  And    as    he 

passed  by,  he  saw  Levi  the  son 
of  Alphsus  sitting  at  the  place 
of  toll,  and  he  saith  unto  him, 
Follow  me.  And  he  arose  and 
followed  him.  And  it  came  to 
pass,  that  he  was  sitting  at  meat 
in  his  house,  and  many  publicans 
and  sinners  sat  down  with 
Jesus  and  his  disciples:  for 
there  were  many,  and  they  fol- 
lowed him.  And  the  scribes 
of  the  Pharisees,  when  they  saw 
that  he  was  eating  with  the  sin- 
ners and  publicans,  said  unto 
his  disciples.  He  eateth  and 
drinketh  with  publicans  and 
sinners.  And  when  Jesus  heard 
it,  he  saith  unto  them,  They 
that  are  whole  have  no  need  of  a 
physician,  but  they  that  are  sick : 
I  came  not  to  call  the  righteous, 
but  sinners. 

§13  And  John's  disciples  and  the 
Pharisees  were  fasting:  and 
they  come  and  say  unto  him. 
Why  do  John's  disciples  and  the 
disciples  of  the  Pharisees  fast, 
but  thy  disciples  fast  not  ?  And 
Jesus  said  unto  them.  Can  the 
sons  of  the  bride-chamber  fast, 
while  the  bridegroom  is  with 
them  ?  as  long  as  they  have  the 
bridegroom  with  them,  they  can- 
not fast.  But  the  days  will 
come,  when  the  bridegroom  shall 
be  taken  away  from  them,  and 
then  will  they  fast  in  that  day. 
No  man  seweth  a  piece  of  un- 
dressed cloth  on  an  old  garment : 
else  that  which  should  fill  it  up 
taketh  from  it,  the  new  from  the 
old,  and  a  worse  rent  is  made. 
And  no  man  putteth  new  wine 
into  old  wine-skins:  else  the 
wine  will  burst  the  skins,  and  the 
wine  perisheth,  and  the  skins: 
but  they  put  new  wine  into  fresh 
wine-skins. 

§14  And  it  came  to  pass,  that  he 
was  going  on  the  sabbath  day 
through  the  cornfields;  and  his 
disciples  began,  as  they  went, 
to  pluck  the  ears  of  corn.  And 
the  Pharisees  said  unto  him. 
Behold,  why  do  they  on  the  sab- 
bath day  that  which  is  not  law- 


§i=MK  i:i-8 
§2=MK  1:9-11 
53=MK.i:i2,.3 


§4  =  MK.  1:14,  15 
55  =  MK  1:16-20 
§6-MK  1:21-28 


§7-"MK  1:29-34 
§8  =  MK  1:35-38 


§io  =  MK  1:40-45 
§u-MK  2:1-12 
lia^MK  2:13-17 


ful  ?  And  he  said  unto  them. 
Did  ye  never  read  what  David 
did,  when  he  had  need,  and  was 
an  hungred,  he,  and  they  that 
were  with  him  ?  How  he  entered 
into  the  house  of  God  when 
Abiathar  was  high  priest,  and 
did  eat  the  shewbread,  which 
it  is  not  lawful  to  eat  save  for  the 
priests,  and  gave  also  to  them 
that  were  with  him  ?  And  he 
said  unto  them.  The  sabbath 
was  made  for  man,  and  not  man 
for  the  sabbath :  so  that  the  Son 
of  man  is  lord  even  of  the 
sabbath. 

§15  And  he  entered  again  into  the 
synagogue;  and  there  was  a 
man  there  which  had  his  hand 
withered.  And  they  watched 
him,  whether  he  would  heal  him 
on  the  sabbath  day;  that  they 
might  accuse  him.  And  he 
saith  unto  the  man  that  had  his 
hand  withered.  Stand  forth. 
And  he  saith  unto  them.  Is  it 
lawful  on  the  sabbath  day  to  do 
good,  or  to  do  harm  ?  to  save  a 
life,  or  to  kill  ?  But  they  held 
their  peace.  And  when  he  had 
looked  round  about  on  them  with 
anger,  being  grieved  at  the  hard- 
ening of  their  heart,  he  saith  unto 
the  man.  Stretch  forth  thy  hand. 
And  he  stretched  it  forth:  and 
his  hand  was  restored.  And  the 
Pharisees  went  out,  and  straight- 
way with  the  Herodians  took 
counsel  against  him,  how  they 
might  destroy  him. 

§16  And  Jesus  with  his  disciples 
withdrew  to  the  sea:  and  a  great 

A  multitude  from  Galilee  followed: 
and  from  Judsa,  and  from  Jeru- 
salem, and  from  Idumaea,  and 
beyond  Jordan,  and  about  Tyre 
and  Sidjan,  a  great  multitude, 
hearing  what  great  things  he 
did,  came  unto  him. 

B  And  he 

spake  to  his  disciples,  that  a  little 
boat  should  wait  on  him  because 
of  the  crowd,  lest  they  should 
throng  him:  for  he  had  healed 
many;  insomuch  that  as  many 
as  had  plagues  pressed  upon  him 
that  they  might  touch  him. 

C  .-^nd 

the  unclean  spirits,  whensoever 
they  beheld  him,  fell  down  be- 
fore him,  and  cried,  saying, 
Thou  art  the  Son  of  God.  .\nd 
he  charged  them  much  that  they 
should  not  make  him  known. 

§17  And  he  goeth  up  into  the 
mountain,  and  calleth  unto  him 
whom  he  himself  would:  and 
they  went  unto  him.  And  he  ap- 
pointed twelve,  that  they  might 
be  with  him,  and  that  he  might 
send  them  forth  to  preach,  and 
to  have  authority  to  cast  out 
devils:  and  Simon  he  sumamed 
Peter;  and  James  the  son  of 
Zebedee,  and  John  the  brother 
of  James;  and  them  he  sur- 
named  Boanerges,  which  is. 
Sons  of  thunder:  and  Andrew, 
and  Philip,  and  Bartholomew, 
and  Matthew,  and  Thomas,  and 
James  the  son  of  Alphsus,  and 
Thaddxus,  and  Simon  the 
Cananxan,  and  Judas  Iscariot, 
which  also  betrayed  him. 

§18  And  he  cometh  into  a  house. 
And  the  multitude  cometh  to- 

A  gether  again,  so  that  they  could 
not  .so  much  as  eat  bread.  And 
when  his  friends  heard  it,  they 
went  out  to  lay  hold  on  him:  for 
they  said.  He  is  beside  himself. 

B  And  the  scribes  which  came 
down  from  Jerusalem  s.aid,  He 
h.^th  Beelzebub,  and,  By  the 
prince  of  the  devils  ca.steth  he  out 
the  devils. 

§i3=MK  2:18-22 
§i4  =  .MK  2:23-28 
§15  =  MK  3:1-6 


DOCUMENT   MK 


C  And  he  called  theirt 

unto  him,  and  sa  d  unto  them 
in  parables,  How  can  Satan  cast 
out  Satan?  And  if  a  kingdom 
be  divided  against  itself,  that 
kingdom  cannot  stand.  And  if 
a  house  be  divided  against  itself, 
that  house  will  not  be  able  to 
stand.  And  if  Satan  hath  risen 
up  against  himself,  and  is  di- 
vided, he  cannot  stand,  but 
hath  an  end. 

D  But   no   one    can 

enter  into  the  house  of  the  strong 
man,  and  spoil  his  goods,  ex- 
cept he  first  bind  the  strong  man; 
and  then  he  will  spoil  his  house. 

E  Verily  I  say  unto  you.  All  their 
.sins  shall  be  forgiven  unto  the 
sons  of  men,  and  their  blas- 
phemies wherewith  soever  they 
shall  blaspheme:  but  whosoever 
shall  blaspheme  against  the 
Holy  Spirit  hath  never  forgive- 
ness, but  is  guilty  of  an  eternal 
sin: 
F  because  they  said,  He  hath 

an  unclean  spirit. 

§19  And  there  come  his  mother 
and  his  brethren;  and,  standing 
without,  they  sent  unto  him, 
calling  him.  And  a  multitude 
was  sitting  about  him;  and  they 
say  unto  him.  Behold,  thy 
mother  and  thy  brethren  with- 
out seek  for  thee.  And  he 
answereth  them,  and  saith.  Who 
is  my  mother  and  my  brethren  ? 
And  looking  round  on  them 
which  sat  round  about  him,  he 
saith.  Behold,  my  mother  and 
my  brethren !  For  whosoever 
shall  do  the  will  of  God,  the 
same  is  my  brother,  and  sister, 
and  mother. 

§20  And  again  he  began  to  teach 
by  the  sea  side.  And  there  is 
gathered  unto  him  a  very  great 

A  multitude,  so  that  he  entered 
into  a  boat,  and  sat  in  the  sea; 
and  all  the  multitude  were  by 
the  sea  on  the  land.  And  he 
taught  them  many  things  in 
parables,  and  said  unto  them  in 
his  teaching.  Hearken:  Behold, 
the  sower  went  forth  to  sow,  and 
it  came  to  pass,  as  he  sowed 
some  seed  fell  by  the  way  side, 
and  the  birds  came  and  devoured 
it.  And  other  fell  on  the  rocky 
ground,  where  it  had  not  much 
earth;  and  straightway  it  sprang 
up,  because  it  had  no  deepness 
of  earth:  and  when  the  sun  was 
risen,  it  was  scorched;  and  be- 
cause it  had  no  root,  it  withered 
away.  And  other  fell  among  the 
thorns,  and  the  thorns  grew  up, 
and  choked  it,  and  it  yielded^o 
fruit.  And  others  fell  into  the 
good  ground,  and  yieldedifruit, 
growing  up  and  .increasing;  and 
brought  forth,  thirtyfold,  and 
si.xtyfold,  and  a  hundredfold. 
And  he  said.  Who  hath  ears  to 
hear,  let  him  hear. 

.A.nd  when  he  was  alone,  they 
that  were  about  him  with  the 
twelve  asked  of  him  the  parables. 
And  he  said  unto  them.  Unto 
you  is  given  the  mystery  of  the 
kingdom  of  God :  but  unto  them 
that  are  without,  all  things  are 
done  in  parables: 

B  that  seeing 

they  may  see,  and  not  perceive: 
and  hearing  they  may  hear,  and 
not  understand; 

C  lest  haply  they 

should  turn  again,  and  it  should 
be  forgiven  them. 

D  And  he  saith 

unto  them,  Know  ye  not  this 
parable?  and  how  shall  ye  know 
all  the  parables  ? 

E  The  sower 

soweth  the  word.  And  these 
are    they    by    the    way    side, 

§i6  =  MK  3:7-12 
§I7=MK  3:i3-ig 
§18  =  MK  3:20-30 


where  the  word  is  sown; 
and  when  they  have  heard, 
straightway  cometh  Satan,  and 
taketh  away  the  word  which 
hath  been  sown  in  them.  And 
these  in  like  manner  are  they 
that  are  sown  upon  the  rocky 
places,  who,  when  they  have 
heard  the  word,  straightway 
receive  it  with  joy;  and  they 
have  no  root  in  themselves,  but 
endure  for  a  while;  then,  when 
tribulation  or  persecution  ariseth 
because  of  the  word,  straightway 
they  stumble.  And  others  are 
they  that  are  sown  among  the 
thorns;  these  are  they  that  have 
heard  the  word,  and  the  cares  of 
the  world,  and  the  deceitfulness 
of  riches,  and  the  lusts  of  other 
things  entering  in,  choke  the 
word,  and  it  becometh  unfruit- 
ful. And  those  are  they  that 
were  .sown  upon  the  good 
ground;  such  as  hear  the  word, 
and  accept  it,  and  bear  fruit, 
thirtyfold,  and  sixtyfold,  and  a 
hundredfold. 

§21  And  he  said  unto  them.  Is 
the  lamp  brought  to  be  put  under 

A  the  bushel,  or  under  the  bed, 
and  not  to  be  put  on  the  stand  ? 
For  there  is  nothing  hid,  save 
that  it  should  be  manifested; 
neither  was  anything  made 
secret,  but  that  it  should  come 
to  light.  If  any  man  hath  ears 
to  hear,  let  him  hear.  And 
he  said  unto  them,  Take  heed 
what  ye  hear: 

B  with  what  meas- 

ure ye  mete  it  shall  be  measured 
unto  you:  and  more  shall  be 
given  unto  you. 

C  For  he  that  hath, 

to  him  shall  be  given:  and  he 
that  hath  not,  from  him  shall  be 
taken  away  even  that  which  he 
hath. 

§22  And  he  said.  So  is  the  kingdom 
of  God,  as  if  a  man  should  cast 
seed  upon  the  earth;  and  should 
sleep  and  rise  night  and  day,  and 
the  seed  should  spring  up  and 
grow,  he  knoweth  not  how.  The 
earth  beareth  fruit  of  herself; 
first  the  blade,  then  the  ear,  then 
the  full  corn  in  the  ear.  But 
when  the  fruit  is  ripe,  straight- 
way he  putteth  forth  the  sickle, 
because  the  harvest  is  come. 

§23  And  he  said.  How  shall  we 
liken  the  kingdom  of  God?  or 
in  what  parable  shall  we  set  it 
forth?  It  is  like  a  grain  of 
mustard  seed,  which,  when  it  is 
sown  upon  the  earth,  though  it 
be  less  than  all  the  seeds  that 
are  upon  the  earth,  yet  when  it 
is  sown,  groweth  up,  and  be- 
cometh greater  than  all  the 
herbs,  and  putteth  out  great 
branches;  so  that  the  birds  of 
the  heaven  can  lodge  under  the 
shadow  thereof. 

§24   And  with  many  such  parables 

spake  he  the  word  unto  them, 
A  as  they  were  able  to  hear  it:  and 

without  a  parable  spake  he  not 

unto  them : 
B  but  privately  to  his 

own  disciples  he  expounded  all 

things. 

§25  And  on  that  day,  when  even 
was  come,  he  saith  unto  them, 

.\  Let  us  go  over  unto  the  other 
side. 

B  And  leaving  the  multitude, 
they  take  him  with  them,  even  as 
he  was,  in  the  boat.  And  other 
boats  were  with  him.  And  there 
ariseth  a  great  storm  of  wind, 
and  the  waves  beat  into  the  boat, 
insomuch  that  the  boat  was  now 
filling.  And  he  himself  was  in 
the  stern,  asleep  on  the  cushion : 


§I9  =  MK  3:31-3,'; 
§20  =  MK  4: 1-20 
§21  =MK  4:21-25 


and  they  awake  him,  and  say 
unto  him,  Master,  carest  thou 
not  that  we  perish?  And  he 
awoke,  and  rebuked  the  wind, 
and  said  unto  the  sea,  Peace,  be 
still.  And  the  wind  ceased,  and 
there  was  a  great  calm.  And  he 
said  unto  them.  Why  are  ye 
fearful  ?  have  ye  not  yet  faith  ? 
And  they  feared  exceedingly, 
and  said  one  to  another,  Who 
then  is  this,  that  even  the  wind 
and  the  sea  obey  him? 

§26  And  they  came  to  the  other 
side  of  the  sea,  into  the  country 
of   the   Gerasenes.     And   when 

A  he  was  come 'out  of  the  Iwat, 
straightway  there  met  him  out 
of  the  tombs  a  man  with  an  un- 
clean spirit,  who  had  his  dwell- 
ing in  the  tombs:  and  no  .man 
could  any 'more  bind  him;  no, 
not  with  a  chain;  because  that 
he  had  been  often  bound  with 
fetters  and.chains.'and  the  chains 
had  been  rent  asunder  by  him, 
and  the  fetters  broken  in  pieces: 
and  no  man  had  strength  to 
tame  him.  And  [always,^ night 
and  day,  in  the  tombs  and  in  the 
mountains,  he  was  crying  out, 
and  cutting  himself  with  stones. 
And  when  he  saw  Jesus  from 
afar,  he  ran  and  worshipped 
him;  and  crying  out  with  a  loud 
voice,  he  saith.  What  have  I  to 
do  with  thee,  Jesus,  thou  Son  of 
the  Most  High  God?  I  adjure 
thee  by  God,  torment  me  not. 

B  For  he  said  unto  him.  Come 
forth,  thou  unclean  spirit,  out 
of  the  man.  And  he  asked  him. 
What  is  thy  name?  And  he 
saith  unto  him.  My  name  is 
Legion;  for  we  are  many.  And 
he  besought  him  much  that  he 
would  not  send  them  away  out 
of  the  country. 

C  Now  there  was 

there  on  the  mountain  side  a 
great  herd  of  swine  feeding, 
.^nd  they  besought  him,  saying, 
Send  us  into  the  swine,  that  we 
may  enter  into  them.  And  he 
gave  them  leave.  And  the  un- 
clean spirits  came  out,  and 
entered  into  the  swine:  and  the 
herd  rushed  down  the  step  into 
the  sea,  in  number  about  two 
thousand;  and  they  were  choked 
in  the  sea.  And  they  that  fed 
them  fled,  and  told  it  in  the  city, 
and  in  the  country.  And  they 
came  to  see  what  it  was  that  had 
come  to  pass.  And  they  come 
to  Jesus, 

D  and  behold  him  that 

was  possessed  with  devils  sitting, 
clothed  and  in  his  right  mind, 
even  him  that  had  the  legion: 
and  they  were  afraid.  And 
they  that  saw  it  declared  unto 
them  how  it  befell  him  that  was 
possessed  with  devils,  and  con- 
cerning the  swine. 

E  And  they 

began  to  beseech  him  to  depart 
from  their  borders. 

F  And  as  he 

was  entering  into  the  boat,  he 
that  had  been  possessed  with 
devils  besought  him  that  he 
might  be  with  him.  .\nd  he 
suffered  him  not,  but  saith 
unto  him.  Go  to  thy  house 
unto  thy  friends,  and  tell  them 
how  great  things  the  Lord 
hath  done  for  thee,  and  how  he 
had  mercy  on  thee.  And  he 
went  his  way,  and  began  to  pub- 
lish in  Decapolis  how  great 
things  Jesus  had  done  for  him: 
and    all    men    did    marvel. 

§27  And  when  Jesus  had  crossed 
over  again  in  the  boat  unto  the 
other  side,  a  great  multitude  was 
gathered  unto  him:  and  he  was 
by  the  sea. 

§22  =MK  4:26-29 
§23=MK  4:30-32 
§24  =  MK  4:33.34 


§28  And  there  cometh  one  of  the 
rulers  of  the  synagogue,  Jairus 
by  name;  and  seeing  him,  he 
A  falleth  at  his  feet,  and  beseech- 
eth  him  much,  saying,  My  little 
daughter  is  at  the  point  of  death; 
/  pray  thee,  that  thou  come  and 
lay  thy  hands  on  her,  that  she 
may  be  made  whole,  and  live. 
And  he  went  with  him;  and  a 
great  multitude  followed  him, 
and  they  thronged  him. 

B  And  a  woman,  which  had  an 
issue  of  blood  twelve  years,  and 
had  suffered  many  things  of 
many  physicians,  and  had  spent 
all  that  she  had,  and  was  nothing 
bettered,  but  rather  grew  worse, 
having  heard  the  things  concern- 
ing Jesus,  came  in  the  crowd  be- 
hind, and  touched  his  garment. 
For  .she  said,  If  I  touch  but  his 
garments,  I  shall  be  made  whole. 

C  And  straightway  the  fountain 
of  her  blood  was  dried  up;  and 
she  felt  in  her  body  that  she  was 
healed  of  her  plague.  And 
straightway  Jesus,  perceiving  in 
himself  that  the  power  pro- 
ceeding from  him  had  gone  forth, 
turned  him  about  in  the  crowd, 
and  said.  Who  touched  my  gar- 
ments ?  And  his  disciples  said 
unto  him.  Thou  seest  the  multi- 
tude thronging  thee,  and  sayest 
thou.  Who  touched  me  ? 

D  And  he 

looked  round  about  to  see  her 
that  had  done  this  thing.  But 
the  woman  fearing  and  trem- 
bling, knowing  what  had  been 
done  to  her,  came  and  fell  down 
before  him,  and  told  him  all  the 
truth.  And  he  said  unto  her, 
Daughter,  thy  faith  hath  made 
thee  whole;  go  in  peace,  and  be 
whole  of  thy  plague. 

E  While  he  yet  spake,  they  come 
from  the  ruler  of  the  synagogue's 
house,  saying.  Thy  daughter  is 
dead:  why  troublest  thou  the 
Master  any  further  ?  But  Jesus, 
not  heeding  the  word  spoken, 
saith  unto  the  ruler  of  the  syna- 
gogue. Fear  not,  only  believe. 
And  he  suffered  no  man  to  fol- 
low with  him,  save  Peter,  and 
James,  and  John  the  brother  of 
James. 

F  And  they  come  to  the 

house  of  the  ruler  of  the  syna- 
gogue; and  he  beholdeth  a 
tumult,  and  many  weeping  and 
wailing  greatly.  .'Xnd  when  he 
was  entered  in.  he  saith  unto 
them,  Why  make  ye  a  tumult, 
and  weep  ?  the  child  is  not  dead, 
but  sleepeth.  And  they  laughed 
him  to  scorn.  But  he,  having 
put  them  all  forth,  taketh  the 
father  of  the  child  and  her 
mother  and  them  that  were  with 
him,  and  goeth  in  where  the 
child  was.  .And  taking  the  child 
by  the  hand,  he  saith  unto  her, 
Talitha  cumi;  which  is,  being 
interpreted.  Damsel,  I  say  unto 
thee.  Arise.  .■\nd  straightway 
the  damsel  rose  up,  and  walked; 
for  she  was  twelve  years  old. 
-And  they  were  amazed  straight- 
way  with   a  great   amazement. 

G  And  he  charged  them  much  that 
no  man  should  know  this:  and 
he  commanded  that  something 
should  be  given  her  to  eat. 

§29  And  he  went  out  from  thence; 
and  he  cometh  into  his  own 
country;  and  his  discipJes  fol- 
low him.  And  when  the  sab- 
bath was  come,  he  began  to  teach 
in  the  synagogue:  and  many 
hearing  him  were  astonished, 
saying.  Whence  hath  this  man 
these  things  ?  and.  What  is  the 
wisdom  that  is  given  unto  this 
man,  and  what  mean  such 
mighty  works  wrought  by  his 
hands  ?  Is  not  this  the  carpenter, 

§2s  =  MK  4:35-41 
§26  =  MK  5:1-20 
§27=MK5:2i 


DOCUMENT  MK 


the  son  of  Mary,  and  brother 
of  James,  and  Joses,  and  Judas, 
and  Simon  ?  and  are  not  his 
sisters  here  with  us  ?  And  they 
were  offended  in  him.  And  Jesus 
said  unto  them,  A  prophet  is  not 
without  honour,  save  in  his  own 
country,  and  among  his  own  kin, 
and  in  his  own  house.  And  he 
could  there  do  no  mighty  work, 
save  that  he  laid  his  hands  upon 
a  few  sick  folk,  and  healed  them. 
And  he  marvelled  because  of 
their  unbelief. 

§30  And  he  went  round  about  the 
villages  teaching. 

§31  And  he  called  unto  him  the 
twelve,  and  began  to  send  them 
forth  by  two  and  two;  and  he 
A  gave  them  authority  over  the  un- 
clean spirits;  and  he  charged 
them  that  they  should  take 
nothing  for  their  journey,  save 
a  staff  only;  no  bread,  no 
wallet,  no  money  in  their  purse; 
but /o^o  shod  with  sandals:  and, 
said  he,  put  not  on  two  coats. 
And  he  said  unto  them,  Where- 
soever ye  enter  into  a  house, 
there  abide  till  ye  depart  thence. 
And  whatsoever  place  shall  not 
receive  you,  and  they  hear  you 
not,  as  ye  go  forth  thence,  shake 
off  the  dust  that  is  under  your 
feet  for  a  testimony  unto  them. 
B  And  they  went  out,  and  preached 
that  men  should  repent.  And 
they  cast  out  many  devils,  and 
anointed  with  oil  many  that 
were  sick,  and  healed  them. 

§32  And  king  Herod  heard  there- 
of;   for  his  name  had  become 

A  known:  and  he  said,  John  the 
Baptist  is  risen  from  the  dead, 
and  therefore  do  these  powers 
work  in  him. 

B  But  others  said.  It 

is  Elijah.  And  others  said.  It 
is  a  prophet,  eveti  as  one  of  the 
prophets.  But  Herod,  when 
he  heard  thereof,  said,  John, 
whom  I  beheaded,  he  is  risen. 

C  For  Herod  himself  had  sent 
forth  and  laid  hold  upon  John, 
and  bound  him  in  prison  for  the 
sake  of  Herodias,  his  brother 
Philip's  wife:  for  he  had  mar- 
ried her.  For  John  said  unto 
Herod,  It  is  not  lawful  for  thee 
to  have  thy  brother's  wife. 

D  And 

Herodias  set  herself  against  him, 
and  desired  to  kill  him;  and  she 
could  not;  for  Herod  feared 
John,  knowing  that  he  was  a 
righteous  man  and  a  holy,  and 
kept  him  safe.  And  when  he- 
heard  him,  he  was  much  per- 
plexed; and  he  heard  him 
gladly. 

E  And  when  a  convenient 

day  was  come,  that  Herod  on 
his  birthday  made  a  supper  to 
his  lords,  and  the  high  captains, 
and  the  thief  men  of  Galilee; 
and  when  the  daughter  of 
Herodias  herself  came  in  and 
danced,  she  pleased  Herod  and 
them  that  sat  at  meat  with  him; 
and  the  king  said  unto  the  dam- 
sel. Ask  of  me  whatsoever  thou 
wilt,  and  I  will  give  it  thee.  And 
he  sware  unto  her.  Whatsoever 
thou  shall  ask  of  me,  I  will  give 
it  thee,  unto  the  half  of  my  king- 
dom. And  she  went  out,  and 
said  unto  her  mother.  What  shall 
I  ask  ?  And  she  said.  The  head 
of  John  the  Baptist.  And  she 
came  in  straightway  with  haste 
unto  the  king,  and  asked,  saying, 
I  will  that  thou  forthwith  give 
mc  in  a  charger  the  head  of  John 
the  Baptist.  And  the  king  was 
exceeding  sorry;  but  for  the  sake 
of  his  oaths,  and  of  them  that  sat 
at  meat,  he  would  not  reject  her. 

§28  =  MK  5:22-4:? 
§29  =  MK  6:1-60 
§30  =  MK6:66 


And  straightway  the  king  sent 
forth  a  soldier  of  his  guard,  and 
commanded  to  bring  his  head: 
and  he  went  and  beheaded  him 
in  the  prison,  and  brought  his 
head  in  a  charger,  and  gave  it  to 
the  damsel;  and  the  damsel  gave 
it  to  her  mother.  And  when  his 
disciples  heard  thereof,  they 
came  and  took  up  his  corpse, 
and  laid  it  in  a  tomb. 

§33  And  the  apostles  gather  them- 
selves together  unto  Jesus;  and 
A  they  told  him  all  things,  what.so- 
ever  they  had  done,  and  whatso- 
ever they  had  taught.  And  he 
saith  unto  them.  Come  ye  your- 
selves apart  into  a  desert  place, 
and  rest  a  while.  For  there 
were  many  coming  and  going, 
and  they  had  no  leisure  so  much 
as  to  eat. 
B  And  they  went  away 

in  the  boat  to  a  desert  place 
apart.  And  the  people  saw  them 
going,  and  many  knew  them. 
and  they  ran  there  together  on 
foot  from  all  the  cities,  and  out- 
went them. 
C  And  he  came  forth 

and  saw  a  great  multitude,  and 
he  had  compassion  on  them,  be- 
cause  they  were  as  sheep  not 
having  a  shepherd: 
D  and  he  began 

to  teach  them  many  things.  And 
when  the  day  was  now  far  spent, 
his  disciples  came  unto  him,  and 
said,  The  place  is  desert,  and  the 
day  is  now  far  spent:  send  them 
away,  that  they  may  go  into  the 
country  and  villages  round 
about,  and  buy  themselves  some- 
what to  eat.  But  he  answered 
and  said  unto  them.  Give  ye 
them  to  eat.  And  they  say  unto 
him.  Shall  we  go  and  buy  two 
hundred  pennyworth  of  bread, 
and  give  them  to  eat  ?  And  he 
saith  unto  them.  How  many 
loaves  have  ye  ?  go  and  see.  And 
when  they  knew,  they  say,  Five 
and  two  fishes.  And  he  com- 
manded them  that  all  should  sit 
down  by  companies  upon  the 
green  grass.  And  they  sat  down 
in  ranks,  by  hundreds,  and  by 
fifties.  And  he  took  the  five 
loaves  and  the  two  fishes,  and 
looking  up  to  heaven,  he  blessed, 
and  brake  the  loaves;  and  he 
gave  to  the  disciples  to  set  before 
them;  and  the  two  fishes  divided 
he  among  them  all.  And  they 
did  all  eat,  and  were  filled.  And 
they  took  up  broken  pieces, 
twelve  basketfuls,  and  also  of  the 
fishes.  And  theyYthat  ate  the 
loaves  were  five  thousand  men 


§.31  "MK  6:7-13 
§32 "-MK  6:i4-2,> 
§3.3 -MK  6:30  4., 


DOCUMENT  G 
DOCUMENT  M 


DOCUMENT  G 


|1  Now  in  the  fifteenth  year  of 
the  reign  of  Tiberius  Ciesar. 
Pontius  Pilate  being  governor  of 
Judsa,  and  Herod  being  tetrarch 
A  of  Galilee,  and  his  brother 
Philip  tetrarch  of  the  region  of 
llurxa  and  Trachonitis,  and 
Lysanias  tetrarch  of  Abilene,  in 
the  high-priesthood  of  Annas 
and  Caiaphas,  the  word  of  God 
came  unto  John  the  son  of 
Zacharias  in  the  wilderness.  And 
he  came  into  all  the  region  round 
about  Jordan,  preaching  the 
baptism  of  repentance  unto  re- 
mission of  sins;  as  it  is  written 
in  the  book  of  the  words  of 
Isaiah  the  prophet. 

The  voice  of  one  crying  in 
the  wilderness, 

Make  ye  ready  the  way  of  the 
Lord, 

Make  his  paths  straight. 

Every  valley  shall  be  filled, 

And  every  mountain  and  hill 
shall  be  brought  low; 

And  the  crooked  shall   be- 
come straight. 

And  the  rough  ways  smooth; 

And  all  flesh  shall  see  the 
salvation  of  God. 
B  He  said  therefore  to  the  multi- 
tudes that  went  out  to  be  bap- 
tized of  him.  Ye  ofispring  of 
vipers,  who  warned  you  to  flee 
from  the  wrath  to  come  ?  Bring 
forth  therefore  fruits  worthy  of 
repentance,  and  begin  not  to 
say  within  yourselves.  We  have 
Abraham  to  our  father:  for  I 
say  unto  you,  that  God  is  able 
of  these  stones  to  raise  up  chil- 
dren unto  Abraham.  And  even 
now  is  the  axe  also  laid  unto  the 
root  of  the  trees:  every  tree 
therefore  that  bringeth  not  forth 
good  fruit  is  hewn  down,  and 
cast  into  the  fire. 
C  And  the  multi- 

tudes asked  him,  saying,  What 
then  must  we  do?  And  he 
answered  and  said  unto  them. 
He  that  hath  two  coats,  let  him 
impart  to  him  that  hath  none; 
and  he  that  hath  food,  let  him  do 
likewise.  And  there  came  also 
publicans  to  be  baptized,  and 
they  said  unto  him,  NIaster,  what 
must  we  do  ?  And  he  said  unto 
them.  Extort  no  more  than  that 
which  is  appointed  you.  And 
soldiers  also  asked  him,  saying. 
And  we,  what  must  we  do  ?  And 
he  said  unto  them.  Do  violence 
to  no  man,  neither  exact  any- 
thing wrongfully;  and  be  con- 
tent with  your  wages. 

And  as  the  people  were  in  ex- 
pectation, and  all  men  reasoned 
in  their  hearts  concerning  John, 
whether  haply  he  were  the 
Christ;  John  answered,  saying 
unto  them  all, 
D  I  indeed  baptize 

you  with  water;  but  there 
cometh  he  that  is  mightier  than 
I,  the  latchet  of  whose  shoes  I 
am  not  worthy  to  unloose:  he 
he  shall  baptize  you  with  Jthe 
Holy  Ghost  and  with\[  fire: 
E  whose 

fan  is  in  his  hand,  throughly  to 
cleanse  his  threshing-floor,  and 
to  gather  the  wheat  into  his  gar- 
ner; but  the  chaff  he  will  burn 
up  with  unquenchable  fire. 
F  With  many  other  exhortations 
therefore  preached  he  good  tid- 
ings unto  the  people;  but  Herod 
the  tetrarch,  being  reproved  by 
him  for  Herodias  his  brother's 
wife,  and  for  all  the  evil  things 
which  Herod  had  done,  added 
yet  this  above  all,  that  he  shut  up 
John  in  prison. 

§2  Now  it  came  to  pass,  when  all 
the  people  were  baptized,  that, 
Jesus  also  having  bcien  baptized, 
and    praying,    the   heaven   waa 

§i=LK  3:1-20 
§2=LK  3:21, 22 
§3=1X3:23-38 


opened,  and  the  Holy  Ghost 
descended  in  a  bodily  form,  as  a 
dove,  upon  him.  and  a  voice 
came  out  of  heaven.  Thou  art 
my  beloved  Son;  in  thee  I  am 
well  pleased. 

\Z  And  Jesus  himself,  when  he 
began  to  tcach^  was  about  thirty 
years  of  age,  being  the  son  (as 
was  supposed)  of  Joseph,  the  son 
of  Heli,  the  son  of  Matthat,  the 
son  of  Levi,  the  son  of  Melchi, 
the  son  of  Jannai,  the  son  of 
Joseph,  the  son  of  Mattathias, 
the  son  of  Amos,  the  son  of 
l^ahum,  the  the  son  of  Esli,  the 
son  of  Naggai,  the  son  of  Maath, 
the  son  of  Mattathias.  the  son  of 
Semein,  the  son  of  Josech,  the 
son  of  joda,  the  son  of  Joanan, 
the  son  of  Rhesa,  the  son  of  Ze- 
rubbabel,  the  son  of  Shealtiel, 
the  son  of  Neri,  the  son  of 
Melchi,  the  son  of  Addi,  the  son 
of  Cosam,  the  son  of  El  madam, 
the  son  of  Er,  the  son  of  Jesus, 
the  son  of  Eliezer,  the  son  of 
Jorim,  the  son  of  Matthat,  the 
son  of  Levi,  the  son  of  Symeon, 
the  son  of  Judas,  the  son  of  Jo- 
seph, the  son  of  Jonam,  the  son  of 
Eliakim,  the  son  of  Melea,  the 
son  of  Menna,  the  son  of  !NIat- 
tatha,  the  son  of  Nathan,  the 
son  of  David,  the  son  of  Jesse, 
the  son  of  Obed,  the  son  of  Boaz. 
the  son  of  Salmon,  the  son  of 
Nahshon,  the  son  of  Ammina- 
dab,  the  son  of  Ami,  the  son  of 
Hezron,  the  son  of  Perez,  the 
son  of  Judah,  the  son  of  Jacob, 
the  son  of  Isaac,  the  son  of 
Abraham,  the  son  of  Terah,  the 
son  of  Nahor,  the  son  of  Serug, 
the  son  of  Reu,  the  son  of  Peleg, 
the  son  of  Eber,  thcio«  of  Shelah. 
the  son  of  Cainan,  the  son  of 
Arphaxad,  the  son  of  Shem, 
the  son  of  Noah,  the  son  of 
Lamech,  the  son  of  Methu- 
selah, the  son  of  Enoch,  the  son 
of  Jared,  the  son  of  Mahalaleel, 
the  son  of  Cainan,  the  son  of 
Enos,  the  son  of  Seth,  the  son 
of  Adam,  the  son  of  God. 

§4  And  Jesus,  full  of  the  Holy 
Spirit,  returned  from  the  Jordan, 
and  was  led  by  the  Spirit  in  the 
A  wilderness  during  forty  days, 
being  tempted  of  the  de\il.  And 
he  did  eat  nothing  in  those  days: 
and  when  they  were  completed, 
he  hungered 
B  And  the  devil  said 

unto  him,  If  thou  art  the  Son  of 
God,  command  this  stone  that  it 
become  bread.  And  Jesus  an- 
swered unto  him.  It  is  written, 
Man  shall  not  live  by  bread 
alone. 
C  And  he  led  him  up,  and 

shewed  him  all  the  kingdoms  of 
the  world  in  a  moment  of  time. 
And  the  devil  said  unto  him,  To 
thee  will  I  give  all  this  authority 
and  the  glory  of  them :  for  it  hath 
been  delivered  unto  me;  and  to 
whomsoever  I  will  I  give  it  If 
thou  therefore  wilt  worship  be- 
fore me,  it  shall  all  be  thine. 
And  Tesus  answered  and  said 
unto  him.  It  is  written.  Thou 
shall  worship  the  Lord  thy  God, 
and  him  only  shalt  thou  serve. 
D  And  he  led  him  to  Jerusalem, 
and  set  him  on  the  pinnacle  of 
the  temple,  and  said  unto  him. 
If  thou  art  the  Son  of  God,  cast 
thyself  down  from  hence:  for  it 
is  written. 

He  shall  give  his  angels  charge 

concerning  thee,  to  guard 

thee: 
and, 

On  their  hands  they  shall  bear 

thee  up. 
Lest  haply  thou  dash  thy  foot 

against  a  stone. 

§4  =  LK  4:1-13 
§5-LK  4:14,  IS 
§6  =  LK  4:16-30 


And  Jesus  answering  said  unto 
him,  It  is  said.  Thou  shalt  not 
tempt  the  Lord  thy  God. 
E  And  when  the  de\il  had  com- 
pleted every  temptation,  he  de- 
parted from  him  for  a  season. 

§5  And  Jesus  returned  in  the 
power  of  the  Spirit  into  Galilee: 
and  a  fame  went  out  concerning 
him  through  all  the  region  round 
about.  And  he  taught  in  their 
igogues,   being  glorified   of 


§6  And  he  came  to  Nazareth, 
where  he  had  been  brought  up; 
A  and  he  entered,  as  his  custom 
was,  into  the  synagogue  on  the 
sabbath  day,  and  stood  up  to 
read.  And  there  was  delivered 
unto  him  the  book  of  the  prophet 
Isaiah.  And  he  opened  the 
book,  and  found  the  place  where 
it  was  written. 
The  Spirit  of  the  Lord  is  upon 

me. 
Because  he   anointed   me   to 
preach  good  tidings  to  the 
poor: 
He  hath  sent  me  to  proclaim 

release  to  the  captives, 
And  recovering  of  sight  to  the 

blind. 
To  set  at  liberty  them  that  are 

bruised. 
To    proclaim    the   acceptable 
year  of  the  Lord. 
And  he  closed  the  book,  and  gave 
it  back  to  the  attendant,  and  sat 
down :  and  the  eyes  of  all  in  the 
synagogue  were  fastened  on  him. 
And  he  began  to  say  unto  them. 
To-day  hath  this  scripture  been 
fulfilled  in  your  ears.     And  all 
bare  him  witness,  and  wondered 
at    the   words   of    grace   which 
proceeded  out  of  his  mouth : 
B  and 

they  said.  Is  not  this  Joseph's 
son?  And  he  said  unto  them. 
Doubtless  ye  will  say  unto  me 
this  parable,  Physician,  heal 
thyself:  whatsoever  we  have 
heard  done  at  Capernaum,  do 
also  here  in  thine  own  country. 
And  he  said.  Verily  I  say  unto 
you.  No  prophet  is  acceptable 
in  his  own  country  But  of  a 
truth  I  say  unto  you,  There  were 
many  widows  in  Israel  in  the 
days  of  Elijah,  when  the  heaven 
was  shut  up  three  years  and  six 
months,  when  there  came  a  great 
famine  over  all  the  land;  and 
unto  none  of  them  was  Elijah 
sent,  but  only  to  Zarephath,  in 
the  land  of  Sidon,  unto  a  woman 
that  was  a  wido\y.  And  there 
were  many  lepers  in  Israel  in  the 
time  of  Elisha  the  prophet;  and 
none  of  them  was  cleansed,  but 
only  Naaman  the  Syrian.  And 
they  were  all  filled  with  wrath 
in  the  synagogue,  as  they  heard 
these  thinK?;  and  they  rose  up, 
and  cast  him  forth  out  of  the 
city,  and  led  him  unto  the  brow 
of  the  hill  whereon  their  city 
w.as  built,  that  they  might  tlu-ow 
him  down  headlong  But  he 
pas.sing  through  the  midst  of 
them  went  his  way. 

§7  And  he  came  down  to  Caper- 
naum, a  city  of  Galilee. 

§8  Now  it  came  to  pass,  while 
the  multitude  pressed  upon  him 
and  heard  the  word  of  God,  that 
he  was  standing  by  the  lake  of 
Gennesaret;  and  he  saw  two 
boats  standing  by  the  lake:  but 
the  fishermen  had  gone  out  of 
them,  and  were  washing  their 
nets.  And  he  entered  into  one 
of  the  boats,  which  was  Simon's, 
and  asked  him  to  put  out  a  little 
from  the  land.  And  he  sat 
down  and  taught  the  multitudes 

§7=LK4:3m 
§8  =  LKs:i-ii 
§9  =  MT  4:23-25 


out  of  the  boat.  And  when  he 
had  left  speaking,  he  said  unto 
Simon,  Put  out  into  the  deep, 
and  let  down  your  nets  for  a 
draught.  And  Simon  answered 
and  said,  Master,  we  toiled  all 
night,  and  took  nothing:  but  at 
thy  word  I  will  let  down  the  nets. 
And  when  they  had  this  done, 
they  inclosed  a  great  multitude 
of  fishes;  and  their  nets  were 
breaking;  and  they  beckoned 
unto  their  partners  in  the  other 
boat,  that  they  should  come  and 
help  them.  And  they  came, 
and  filled  both  the  boats,  so  that 
they  began  to  sink.  But  Simon 
Peter,  when  he  saw  it,  fell  down 
at  Jesus'  knees,  sa>-ing.  Depart 
from  me;  for  I  am  a  sinful  man, 
O  Lord.  For  he  was  amazed, 
and  all  that  were  with  him,  at 
the  draught  of  the  fishes  which 
they  had  taken;  and  so  were  also 
Jarnes  and  John,  sons  of  Zebe- 
dee,  which  were  partners  with 
Simon.  And  Jesus  said  unto 
Simon,  Fear  not;  fiom  hence- 
forth thou  shalt  catch  men.  And 
when  they  had  brought  their 
boats  to  land,  they  left  all,  and 
followed  him. 

§9  And  Jesus  went  about  in  all 
Galilee,  teaching  in  their  syna- 
gogues, and  preaching  the  gos- 
pel of  the  kingdom,  and  healing 
all  manner  of  disease  and  all 
manner  of  sickness  among  the 
people.  And  the  report  of  him 
went  forth  into  all  Syria:  and 
they  brought  unto  him  all  th.at 
were  sick,  holden  with  divers 
diseases  and  torments,  possessed 
with  devils,  and  epileptic,  and 
palsied;  and  he  healed  them. 
And  there  followed  him  great 
multitudes  from  Galilee  and 
Decapolis  and  Jerusalem  and 
Judsa  and  Irom  beyond  Jordan. 

§10  And  he  lifted  up  his  eyes  on 
his  disciples,  and  said.  Blessed 
are  ve  poor:    for  yours  is  the 

A  kingdom  of  God.  '  Blessed  a-e 
ve  that  hunger  now:  for  ye 
shall  be  fi'led.  Blessed  are  ye 
that  weep  now:  for  ye  shall 
laugh. 

B  Blessed  are  ye.  when  men 

shall  hate  you,  and  when  they 
shall  separate  you  jrom  their 
company,  and  reproach  yoii,  and 
cast  out  your  name  as  evil,  for 
the  Son  of  man's  sake.  Rejoice 
in  that  day,  and  leap  lor  joy:  for 
behold,  your  reward  is  great  in 
heaven:  for  in  the  same  man- 
ner did  their  fathers  unto  the 
prophets. 

§11  But  woe  unto  you  that  are 
rich  I  for  ye  have  received  your 
consolation.  Woe  unto  you, 
ye  that  are  full  now !  for  ye  shall 
hunger.  Woe  unto  you.  ye  that 
laugh'now  I  for  ye  shall  mourn 
and  weep.  Woe  unto  you,  when 
all  men  shall  speak  well  of  you  I 
for  in  the  same  manner  did  their 
fathers  to  the  false  prophets. 

§12  But  I  say  unto  you  which  hear. 
Love  your  enemies,  do  good  to 

A  them  that  hate  you.  bless  them 
that  curse  vou.  pray  for  them 
that  dcspitefully  use  you. 

B  To  him 

that  smiteth  thee  on  the  one 
check  offer  also  the  other;  and 
from  him  that  taketh  away  thy 
cloke  withhold  not  thy  coat  also. 

C  Give  to  every  one  that  asketh 
thee;  and  of  him  that  taketh 
away  thy  goods  ask  them  not 
again. 

D  And  as  ye  would  that  men 

should  do  to  you,  do  ye  also  to 
them  likewise. 

§io  =  LK  6:20-23 
§11  =LK  6:24-26 
§12  =LK  6:27-36 


DOCUMENT  G 


E  And  if  ye  love  thera  that 

love  you,  what  thank  have  ye  ? 
for  even  sinners  love  those  that 
love  them.  And  if  ye  do  good  to 
them  that  do  good  to  you,  what 
thank  have  ye  ?  for  even  sinners 
do  the  same.  ,  .,       ,     ^  ^ 

F  And  if  ye  lend  to 

them  of  whom  ye  hope  to  re- 
ceive, what  thank  have  ye  ?  even 
sinners  lend  to  sinners,  to  re- 
ceive again  as  much. 

Q  But  love 

your  enemies,  and  do  them  good, 

H  and  lend,  never  despairing; 

J  and 

your  reward  shall  be  great,  and 
ye  shall   be  sons  of  the   Most 
High:    for  he   is   kind   toward 
the  unthankful  and  evil. 
J  Be  ye 

merciful,  even  as  your  Father  is 
merciful. 

§13  And  judge  not,  and  ye  shall 
not  be  judged:  and  condemn 
not,  and  ye  shall  not  be  con- 
demned: release,  and  ye  shall 
be  released :  give,  and  it  shall  be 
given  unto  you;  good  measure, 
pressed  down,  shaken  together, 
running  over,  shall  they  give 
into  your  bosom.  For  with 
what  measure  ye  mete  it  shall  be 
measured  to  you  again. 

§14  And  he  spake  also  a  parable 
unto  them,  Can  the  blind  guide 

A  the  blind  ?  shall  they  not  both 
fall  into  a  pit  ? 

B  The  disciple  is  not  above  his 
master:  but  every  one  when  he 
is  perfected  shall  be  as  his 
master. 

C  And  why  beholdest  thou  the 
mote  that  is  in  thy  brother's 
eye,  but  considerest  not  the 
beam  that  is  in  thine  own  eye? 
Or  how  canst  thou  say  to  thy 
brother.  Brother,  let  me  cast 
out  the  mote  that  is  in  thine 
eye,  when  thou  thyself  beholdest 
not  the  beam  that  is  in  thine 
own  eye  ?  Thou  hypocrite,  cast 
out  first  the  beam  out  of  thine 
own  eye,  and  then  shalt  thou  see 
dearly  to  cast  out  the  mote  that 
is  in  thy  brother's  eye. 

§15  For  there  is  no  good  tree  that 
bringeth  forth  corrupt  fruit;  nor 
again  a  corrupt  tree  that  bringeth 
forth  good  fruit.  For  each  tree 
is  known  by  its  own  fruit.  For 
of  thorns  men  do  not  gather  figs, 
nor  of  a  bramble  bush  gather 
they  grapes.  The  good  man 
out  of  the  good  treasure  of  his 
heart  bringeth  forth  that  which 
is  good;  and  the  e\'il  man  out  of 
the  evil  treasure  bringeth  forth 
that  which  is  e\il :  for  out  of  the 
abundance  of  the  heart  his 
mouth  speaketh. 

§16  And  why  call  ye  me,  Lord, 
Lord,  and  do  not  the  things 
which  I  say  ? 

§17  Every  one  that  cometh  unto 
me,  and  heareth  my  words,  and 
doeth  them,  I  will  shew  you  to 
whom  he  is  like :  he  is  like  a  man 
building  a  house,  who  digged 
and  went  deep,  and  laid  a  foun- 
dation upon  the  rock:  and  when 
a  flood  arose,  the  stream  brake 
against  that  house,  and  could  not 
shake  it:  because  it  had  been 
well  builded.  But  he  that  hear- 
eth, and  doeth  not,  is  like  a  man 
that  built  a  house  upon  the  earth 
without  a  foundation;  against 
which  the  stream  brake,  and 
straightway  it  fell  in;  and  the 
ruin  of  that  house  was  great. 

§18     After  he  had   ended   all   his 

A  sayings  in  the  ears  of  the  people, 

he  entered  into  Capernaum. 

§13  =LK  6:37.38 
§i4  =  LK  6:39-42 
§15  =LK  6:43-45 


B  And  a  certain  centurion's  serv- 
ant, who  was  dear  unto  him,  was 
sick  and  at  the  point  of  death. 
And  when  he  heard  concerning 
Jesus,  he  sent  unto  him  elders 
of  the  Jews,  asking  him  that  he 
would  come  and  save  his  servant. 
And  they,  when  they  came  to 
Jesus,  besought  him  earnestly, 
saying.  He  is  worthy  that  thou 
shouldest  do  this  for  him:  for  he 
lovcth  our  nation,  and  himself 
built  us  our  synagogue.  And 
Jesus  went  with  them.  And 
when  he  was  now  not  far  from 
the  house,  the  centurion  sent 
friends  to  him,  saying  unto  him. 
Lord,  trouble  not  thyself:  for  I 
am  not  worthy  that  thou  should- 
est come  under  my  roof :  where- 
fore neither  thought  I  myself 
worthy  to  come  unto  thee:  but 
say  the  word,  and  my  servant 
shall  be  healed.  For  I  also  am 
a  man  set  under  authority,  hav- 
ing under  myself  soldiers:  and 
I  say  to  this  one.  Go,  and  he 
goeth;  and  to  another.  Come, 
and  he  cometh;  and  to  my 
servant,  Do  this,  and  he  doeth  it. 
And  when  Jesus  heard  these 
things,  he  marvelled  at  him.  and 
turned  and  said  unto  the  multi- 
tude that  followed  him,  I  say 
unto  you,  1  have  not  found  so 
great  f  aith.'no,  not  in  Israel. 
C  And 

they  that  were  sent,  returning  to 
the  house,  foimd  the  servant 
whole. 

§  19  And  it  came  to  pass  soon  after- 
wards, that  he  went  to  a  city 
called  Nain;  and  his  disciples 
went  with  him,  and  a  great 
multitude.  Now  when  he  drew 
near  to  the  gate  of  the  city,  be- 
hold, there  was  carried  out  one 
that  was  dead,  the  only  son  of 
his  mother,  and  she  was  a 
widow:  and  much  people  of  the 
city  was  with  her.  And  when 
the  Lord  saw  her,  he  had  com- 
passion on  her,  and  said  unto 
her,  Weep  not.  And  he  came 
nigh  and  touched  the  bier:  and 
the  bearers  stood  still.  And  he 
said.  Young  man,  I  say  unto 
thee,  Arise.  And  he  that  was 
dead  sat  up,  and  began  to  speak. 
And  he  gave  him  to  his  mother. 
And  fear  took  hold  on  all:  and 
they  glorified  God,_  saying,  A 
great  prophet  is  arisen  among 
us:  and,  God  hath  visited  his 
people.  And  this  report  went 
forth  concerning  him  in  the 
whole  of  Juda;a,  and  all  the 
region  round  about. 

§20  And  the  disciples  of  John  told 
him  of  all  these  things.  And 
John  calling  unto  him  two  of  his 
disciples  sent  them  to  the  Lord, 

A  saying,  Art  thou  he  that  cometh, 
or  look  we  for  another?  And 
when  the  men  were  come  unto 
him,  they  said,  John  the  Baptist 
hath  sent  us  unto  thee,  saying. 
Art  thou  he  that  cometh,  or 
look  we  for  another? 

B  In  that 

hour  he  cured  many  of  diseases 
and  plagues  and  evil  spirits;  and 
on  many  that  were  blind  he 
bestowed  sight. 

C  And  he  answered 

and  said  unto  them.  Go  vour 
way,  and  tell  John  what  things 
ye  have  seen  and  heard;  the 
blind  receive  their  sight,  the 
lame  walk,  the  lepers  are 
cleansed,  and  the  deaf  hear,  the 
dead  are  raised  up,  the  poor  have 
good  tidings  preached  to  them. 
And  blessed  is  he,  whosover  shall 
find  none  occasion  of  stumbling 
in  me. 

And  when  the  messengers  of 
John  were  departed,  he  began 

§i6=LK6:46 
§17  =LK  6:47-49 
§i8-LK  7:1-10 


to  say  unto  the  multitudes  con- 
cerning John,  What  went  ye  out 
into  the  wilderness  to  behold  ? 
a  reed  shaken  with  the  wind? 
But  what  went  ye  out  to  see  ?  a 
man  clothed  in  soft  raiment? 
Behold,  they  which  are  gor- 
geously apparelled,  and  live  deli- 
cately, are  in  kings'  courts.  But 
what  went  ye  out  to  see?  a 
prophet  ?  Yea,  I  say  unto  you, 
and  much  more  than  a  prophet. 
This  is  he  of  whom  it  is  written, 
Behold,  1  send  my  messen- 
ger before  thy  face,  i 
Who  shall  prepare  thy  way 
before  thee. 
I  say  unto  you.  Among  them  that 
are  bom  of  women  there  is  none 
greater  than  John:  yet  he  that 
is  but  little  in  the  kingdom  of 
God  is  greater  than  he. 
D  And  all 
the  people  when  they  heard,  and 
the  publicans,  justified  God, 
being  baptized  with  the  baptism 
of  John.  But  the  Pharisees  and 
the  lawyers  rejected  for  them- 
'  selves  the  counsel  of  God,  being 
''■  not  baptized  of  him. 
E  Where- 
1  unto  then  shall  I  liken  the  men 
of  this  generation,  and  to  what 
are  thev  like?  They  are  like 
unto  children  that  sit  in  the 
marketplace,  and  call  one  to 
another;  which  say.  We  piped 
unto  you,  and  ye  did  not  dance; 
we  wailed,  and  ye  did  not  weep. 
For  John  the  Baptist  is  come 
eating  no  bread  nor  drinking 
wine;  and  ye  say.  He  hath  a 
devil.  The  Son  of  man  is 
come  eating  and  drinking;  and 
ye  say.  Behold,  a  gluttonous 
man,  and  a  winebibber,  a  friend 
of  publicans  and  sinners !  And 
wisdom  is  justified  of  all  her 
children. 

§21  And  one  of  the  Pharisees 
desired  him  that  he  would  eat 
with  him.  And  he  entered  into 
the  Pharisee's  house,  and  sat 
down  to  meat.  And  behold,  a 
woman  which  was  in  the  city,  a 
sinner;  and  when  she  knew  that 
he  was  sitting  at  meat  in  the 
Pharisee's  house,  she  brought 
an  alabaster  cruse  of  ointment, 
and  standing  behind  at  his  feet, 
weeping,  she  began  to  wet  his 
feet  with  her  tears,  and  wiped 
them  with  the  hair  of  her  head, 
and  kissed  his  feet,  and  anointed 
them  with  the  ointment.  Now 
when  the  Pharisee  which  had 
bidden  him  saw  it,  he  spake 
within  himself,  saying.  This 
man,  if  he  were  a  prophet,  would 
have  perceived  who  and  what 
manner  of  woman  this  is  which 
toucheth  him,  that  she  is  a  sin- 
ner. And  Jesus  answering  said 
unto  him,  Simon,  I  have  some- 
what to  say  unto  thee.  And  he 
saith.  Master,  say  on.  A  cer- 
tain lender  had  two  debtors:  the 
one  owed  five  hundred  pence, 
and  the  other  fifty.  When  they 
had  not  wherewith  to  pay,  he 
forgave  them  both.  Which  of 
them  therefore  will  love  him 
most?  Simon  answered  and 
said,  He,  I  suppose,  to  whom  he 
forgave  the  most.  And  he  said 
unto  him,  Thou  hast  rightly 
judged.  And  turning  to  the 
woman,  he  said  unto  Simon, 
Seest  thou  this  woman?  I 
entered  into  thine  house,  thou 
gavest  me  no  water  for  my  feet: 
but  she  hath  wetted  my  feet  with 
her  tears,  and  wiped  them  with 
her  hair.  Thou  gavest  me  no 
kiss:  but  she,  since  the  time  I 
came  in,  hath  not  ceased  to  kiss 
my  feet.  My  head  with  oil  thou 
didst  not  anoint:  but  she  hath 
anointed  my  feet  with  ointment. 

§ig  =  LK  7:11-17 
§20  =  LK  7:18-35 
§21 -LK  7:36-50 


Wherefore  1  say  unto  thee, 
Her  sins,  which  are  many,  are 
forgiven;  for  she  loved  much: 
but  to  whom  little  is  forgiven 
the  same  loveth  little.  And  he 
said  unto  her.  Thy  sins  are  for- 
given. And  they  that  sat  at 
meat  with  him  began  to  say 
within  themselves.  Who  is  this 
that  even  forgiveth  sins?  And 
he  said  unto  the  woman.  Thy 
faith  hath  saved  thee;  go  in 
peace. 

2  And  it  came  to  pass  soon 
afterwards,  that  he  went  about 
through  cities  and  villages, 
preaching  and  bringing  the  good 
tidings  of  the  kingdom  of  God, 
and  with  him  the  twelve,  and 
certain  women  which  had  been 
healed  of  evil  spirits  and  infirm- 
ities, Mary  that  was  called  Mag- 
dalene, from  whom  seven  devils 
had  gone  out,  and  Joanna  the 
wife  of  Chuza  Herod's  steward, 
and  Susanna,  and  many  others, 
which  ministered  unto  them  of 
their  substance. 

§22  =  LK  8:1-3 


DOCUMENT  M 

§1  And  seeing  the  multitudes,  he 
went  up  into  the  mountain:  and 
when  he  had  sat  down,  his 
disciples  came  unto  him:  and 
he  opened  his  mouth  and  taught 
them,  saying. 

Blessed  are  the  poor  in  spint: 
for  theirs  is  the  kingdom  of 
heaven. 

Blessed  are  they  that  mourn: 
for  they  shall  be  comforted. 

Blessed  are  the  meek:  for 
thev  shall  inherit  the  earth. 

Blessed  .are  they  that  hunger 
and  thirst  after  righteousness: 
for  they  shall   be  filled. 

Blessed  are  the  merciful:  for 
they  shall  obtain  mercy. 

Blessed  are  the  pure  in  heart : 
for  they  shall  see  God. 

Blessed  are  the  peacemakers: 
for  they  shall  be  called  sons  of 
God. 

Blessed  are  they  that  have 
been  persecuted  for  righteous- 
ness' sake:  for  theirs  is  the 
kingdom  of  heaven. 

§i=MTs:x-io 
§2  =MT  5:13-16 
§3  =MT  5:17-20 


DOCUMENT  U 


§2  Ye  are  the  salt  of  the  earth: 
but  if  the  salt  have  lost  its  savour, 
A  wherewith  shall  it  be  salted  ? 
it  is  thenceforth  good  for  noth- 
ing, but  to  be  cast  out  and 
trodden  under  foot  of  men. 
B  Ve  are  the  light  of  the  world. 
A  city  set  on  a  hill  cannot  be 
hid.  Neither  do  men  light  a 
lamp,  and  put  it  under  the 
bushel,  but  on  the  stand;  and 
it  shineth  unto  all  that  are  in  the 
house.  Even  so  let  your  light 
shine  before  men,  that  they  may 
see  your  good  works,  and  glorify 
your  Father  which  is  in  heaven. 

§3  Think  not  that  I  came  to 
destroy  the  law  or  the  prophets: 
I  came  not  to  destroy,  but  to 
fulfil.  For  verilv  I  say  unto 
you.  Till  heaven  and  earth 
pass  away,  one  jot  or  one  tittle 
shall  in  no  wise  pass  away  from 
the  law,  till  all  things  be  accom- 
plished. Whosoever  therefore 
shall  break  one  of  these  least 
commandments,  and  shall  teach 
men  so,  shall  be  called  least  in 
the  kingdom  of  heaven:  but 
whosoe\er  shall  do  and  teach 
them  he  shall  be  called  great 
in  the  kingdom  of  heaven.  For 
I  say  unto  you,  that  except  your 
righteousness  shall  exceed  the 
righteousness  of  the  scribes  and 
Pharisees,  ye  shall  in  no  wise 
enter  into  the  kingdom  of 
heaven. 

§4  Ye  have  heard  that  it  was  said 
to  them  of  old  time,  Thou  shall 
not  kill;  and  whosoever  shall 
kill  shall  be  in  danger  of  the 
judgement:  but  I  say  unto  you, 
that  every  one  who  is  angry  with 
his  brother  shall  be  in  danger 
of  the  judgement;  and  whoso- 
ever shall  say  to  his  brother, 
Raca,  shall  be  in  danger  of  the 
council;  and  whosoever  shall 
say,  Thou  fool,  shall  be  in 
danger  of  the  hell  of  fire.  If 
therefore  thou  art  offering  thy 
gift  at  the  altar,  and  there  re- 
memberest  that  thy  brother 
hath  aught  against  thee,  leave 
there  thy  gift  before  the  altar, 
and  go  thy  way,  first  be  recon- 
ciled to  thy  brother,  and  then 
come  and  offer  thy  gift. 

§5  Ye  have  heard  that  it  was 
said.  Thou  shall  not  commit 
adultery:  but  I  say  unto  you, 
that  every  one  that  lookelh  on  a 
woman  to  lust  after  her  hath 
committed  adultery  with  her 
already  in  his  heart.  And  if 
thy  right  eye  causeth  thee  to 
stumble,  pluck  it  out,  and  cast 
it  from  thee:  for  it  is  profitable 
for  thee  that  one  of  thy  members 
should  perish,  and  not  thy  whole 
body  be  cast  into  hell.  And  if 
thy  right  hand  causeth  thee  to 
to  stumble,  cut  it  off,  and  cast  it 
from  thee:  for  it  is  profitable 
for  thee  that  one  of  thy  members 
should  perish,  and  not  thy  whole 
body  go  into  hell. 

§6  Again,  ye  have  heard  that  it 
was  said  to  them  of  old  time. 
Thou  shaft  not  forswear  thyself, 
but  shaft  perform  unto  the  Lord 
tlxine  oaths:  but  I  say  unto  you. 
Swear  not  at  all;  neither  by  the 
lieaven,  for  it  is  the  throne  of 
God:  nor  by  the  earth,  for  it  is 
the  footstool  of  his  feet;  nor  by 
Jerusalem,  for  it  is  the  city  of 
the  great  King.  Neither  shall 
thou  swear  by  thy  head,  for 
thou  canst  not  make  one  hair 
white  or  black.  But  let  your 
speech  be.  Yea,  yea;  Nay,  nay; 
and  whatsoever  is  more  than 
these  is  of  the  evil  one. 

§4  =  MT  5:21-24 
§S  =  MT  5:27-30 
§6 =MT  5:33-37 


§7  Ye  have  heard  that  it  was 
said.  An  eye  for  an  eye,  and  a 

A  tooth  for  a  tooth:  but  I  say 
unto  you.  Resist  not  him  that  is 
e\Tl: 

B  but  whosoever  smiteth  thee 

on  thy  right  cheek,  turn  to  him 
the  other  also.  And  if  any  man 
would  go  to  law  with  thee,  and 
take  away  thy  coal,  let  him  have 
thv  doke  also.  And  whosoever 
shall  compel  thee  to  go  one  mile, 
go  with  him  twain. 

§8  Ye  have  heard  that  it  was 
said,  Thou  shall  love  thy  neigh- 

A  hour,  and  hate  thine  enemy: 
but  I  say  unto  you.  Love  your 
enemies,  and  pray  for  them  that 
persecute  you: 

B  thai  ye  may  be 

sons  of  your  Father  which  is  in 
heaven:  for  he  maketh  his  sun 
to  rise  on  the  evil  and  the  good, 
and  sendelh  rain  on  the  just  and 
the  unjust. 

C  For  if  ye  love  them 

thai  love  you,  what  reward  have 
ye?  do  not  even  the  publicans 
the  same?  And  if  ye  salute  your 
brethren  only,  what  do  ye  more 
than  others?  do  not  even  the 
Gentiles  the  same? 

D  Ye  therefore 

shall  be  perfect,  as  your  heavenly 
Father  is  perfect. 

§9  Take  heed  that  ye  do  not  your 
righteousness  before  men,  to  be 
seen  of  them:  else  ye  have  no 
reward  with  your  Father  which 
is  in  heaven. 

§10  ^\^len  therefore  Ihou  doesl 
alms,  sound  not  a  trumpet  be- 
fore thee,  as  the  hypocrites  do 
in  the  synagogues  and  in  the 
streets,  thai  they  may  have  glory 
of  men.  Verily  I  say  unto  you, 
They  have  received  their  reward. 
But  when  thou  doesl  alms,  lei 
not  thy  left  hand  know  what  thy 
right  hand  doeth:  that  thine 
alms  may  be  in  secret:  and  thy 
Father  which  seeth  in  secret 
shall  recompense  thee. 

§11  And  when  ye  pray,  ye  shall 
not  be  as  the  hypocrites:  for 
they  love  to  stand  and  pray  in 
the  synagogues  and  in  the  cor- 
ners of  the  streets,  that  they  may 
be  seen  of  men.  V'erily  I  say 
unto  you.  They  have  received 
their  reward.  Bui  thou,  when 
thou  prayest,  enter  into  thine 
inner  chamber,  and  having  shut 
thy  door,  pray  to  thy  Father 
which  is  in  secret,  and  thy 
Father  which  seeth  in  secret 
shall  recompense  thee. 

§  1 2  Moreover  when  ye  fast,  be  not , 
as  the  hypocrites,  of  a  sad 
countenance:  for  they  disfigure 
their  faces,  that  they  may  be 
seen  of  men  to  fast.  Verily  I 
say  unto  you.  They  have  re- 
ceived their  reward.  But  thou, 
when  thou  fastest,  anoint  thy 
head,  and  wash  thy  face;  that 
thou  be  not  seen  of  men  to  fast, 
but  of  thy  Father  which  is  in 
secret:  and  thy  Father,  which 
seeth  in  secret,  shall  recompense 
thee. 

§13  Enter  ye  in  by  the  narrow 
gate:  for  wide  is  the  gale,  and 
broad  is  the  way,  that  leadeth  to 
destruction,  and  many  be  they 
that  enter  in  thereby.  For  nar- 
row is  the  gate,  and  straitened 
the  way,  that  leadeth  unto  life, 
and  few  be  they  that  find  it. 

§14  Beware  of  false  prophets, 
which  come  to  you  in  sheep's 
clothing,  but  inwardly  are  ra- 

§7  =  MT  5:38-41 
§8  =MT  5:43-48 
§9  =  MT6:i 


vening  wolves.  By  their  fruits 
ye  shall  know  them.  Do  men 
gather  grapes  of  thorns,  or  figs 
of  thistles  ?  Even  so  every  good 
tree  bringeth  forth  good  fruit; 
but  the  corrupt  tree  bringeth 
forth  eWl  fruit.  A  good  tree 
cannot  bring  forth  eWl  fruit, 
neither  can  a  corrupt  tree  bring 
forth  good  fruit.  Every  tree 
that  bringeth  not  forth  good  fruit 
is  hewn  down,  and  cast  into  the 
fire.  Therefore  by  their  fruits 
ye  shall  know  them.  Not  every 
one  thai  sailh  unto  me,  Lord, 
Lord,  shall  enter  into  the  king- 
dom of  heaven;  but  he  thai 
doeth  the  will  of  my  Father 
which  is  in  heaven.  Many  will 
say  to  me  in  thai  day.  Lord, 
Lord,  did  we  not  prophesy  by 
thy  name,  and  by  thy  name 
cast  out  derils,  and  by  ihy 
name  do  many  mighty  works  ? 
And  then  will  1  profess  unto 
them,  I  never  knew  you:  depart 
from  me,  ye  that  work  iniquity. 

5 15  The  kingdom  of  heaven  is 
likened  unto  a  man  thai  sowed 
good  seed  in  his  field :  but  while 
men  slept,  his  enemy  came  and 

A  sowed  tares  also  among  the 
wheat,  and  went  away.  Bui 
■when  the  blade  sprang  up,  and 
brought  forth  fruit,  then  ap- 
peared the  tares  also.  And 
the  servants  of  the  householder 
came  and  said  unto  him.  Sir, 
didst  thou  not  sow  good  seed  in 
thy  field  ?  whence  then  hath  it 
tares  ?  And  he  said  unto  them. 
An  enemy  halh  done  this.  And 
the  servants  say  unto  him.  Will 
thou  then  that  we  go  and  gather 
them  up  ?  But  he  sailh.  Nay; 
lest  haply  while  ye  gather  up  the 
tares,  ye  root  up  the  wheal  with 
them.  Let  both  grow  together 
until  the  harvest:  and  in  the 
lime  of  the  harvest  I  will  say  to 
the  reapers.  Gather  up  first  the 
tares,  and  bind  them  in  bundles 
to  burn  them;  but  gather  the 
wheat  into  my  barn. 

B  He  that  soweth  the  good  seed 
is  the  Son  of  man;  and  the  field 
is  the  world;  and  the  good  seed, 
these  are  the  sons  of  the  king- 
dom; and  the  tares  are  the  sons 
of  the  evil  one;  and  the  enemy 
that  sowed  them  is  the  deWl: 
and  the  harvest  is  the  end  of  the 
world;  and  the  reapers  are 
angels.  .\s  therefore  the  tares 
are  gathered  up  and  burned  with 
fire;  so  shall  it  be  in  the  end  of 
the  world.  The  Son  of  man 
shall  send  forth  his  angels,  and 
they  shall  gather  out  of  his 
kingdom  all  things  that  cause 
stumbling,  and  them  that  do 
iniquity,  and  shall  cast  them 
into  the  furnace  of  fire:  there 
shall  be  the  weeping  and  gnash- 
ing of  teeth  Then  shall  the 
righteous  shine  forth  as  the  sun 
in  the  kingdom  of  their  Father. 
He  that  hath  ears,  let  him  hear. 


§16  The  kingdom  of  he.aven  is  like 
unto  a  treasure  hidden  in  the 
field;  which  a  man  found,  and 
hid;  and  in  his  joy  he  goeth 
and  selleth  all  that  he  hath,  and 
buyeth  that  field. 

§17  Again,  the  kingdom  of  heaven 
is  like  unto  a  man  that  is  a 
merchant  seeking  goodly  pearls: 
and  having  found  one  pearl  of 
great  price,  he  went  and  sold  all 
that  he  had,  and  bought  it. 

§18     Again,  the  kingdom  of  heaven 

is  like  unto  a  net,  that  was  cast 

A  into  the  sea,   and   gathered   of 

every  kind :  which,  when  it  was 


§io  =  MT6:i-4 
§ii=MT6:s,6 
§i2=MT6::6-i8 


filled,  they  drew  up  on  the  beach; 
and  they  sat  down,  and  gathered 
the  good  into  vessels,  but  the 
bad  they  cast  away. 
B  So  shall  it  be  in  the  end  of  the 
world:  the  angels  shall  come 
forth,  and  sever  the  wicked  from 
among  the  righteous,  and  shall 
cast  them  into  the  furnace  of 
fire:  there  shall  be  the  weeping 
and  gnashing  of  teeth. 

§19  Have  ye  understood  all  these 
things?  They  say  mito  him, 
Yea.  And  he  said  unto  them. 
Therefore  every  scribe  who  hath 
been  made  a  disciple  to  the  king- 
dom of  heaven  is  like  unto  a 
man  that  is  a  householder,  which 
bringeth  forth  out  of  his  treasure 
things  new  and  old. 

§20  Therefore  is  the  kingdom  of 
heaven  likened  unto  a  certain 
king,  which  would  make  a 
reckoning  with  liis  servants.  And 
when  he  had  begun  to  reckon, 
one  was  brought  unto  him, 
wluch  owed  him  ten  thousand 
talents  But  forasmuch  as  he 
had  not  'therewith  to  pay,  his 
lord  comm.anded  him  to  be  sold, 
and  his  wife,  and  children,  and 
all  that  he  had,  and  payment  to 
be  made.  The  servant  there- 
fore fell  dovm  and  worshipped 
him,  saring,  Lord,  have  patience 
with  me,  and  I  will  pay  thee  all. 
Aiid  the  lord  of  that  ser^-ant, 
being  moved  with  compassion, 
released  him,  and  forgave  him 
the  debt.  But  that  servant  went 
out,  and  found  one  of  his  fellow- 
servants,  which  owed  him  a 
hundred  pence:  and  he  laid 
hold  on  him,  and  took  him  by 
the  throat,  saring.  Pay  what 
thou  owest.  So  his  fellow- 
servant  fell  down  and  besought 
him,  sanng.  Have  patience  with 
me,  and  I  will  pay  thee.  And 
he  would  not:  but  went  and 
cast  him  into  prison,  fill  he 
should  pay  that  which  was  due. 
So  when  his  fellow-servants  saw 
what  was  done,  they  were  ex- 
ceeding sorry,  and  came  and 
told  unto  their  lord  all  that  was 
done.  Then  his  lord  called 
him  unto  him,  and  sailh  to  him. 
Thou  wicked  servant,  I  forgave 
thee  all  that  debt,  because  ihou 
besoughlest  me:  shouldest  not 
thou  also  have  had  mercy  on 
thy  fellow-servant,  even  as  I 
had  mercy  on  thee?  And  his 
lord  was  wroth,  and  delivered 
him  to  the  tormentors,  till  he 
should  pay  all  that  was  due. 
So  shall  aiso  my  heavenly  Fa- 
ther do  unto  you,  if  ye  forgive 
not  every  one  his  brother  from 
vour  hearts. 

§21  For  the  kingdom  of  heaven  is 
like  unto  a  man  that  is  a  house- 
holder, which  went  out  early  in 
the  morning  to  hire  labourers 
into  his  rinevard.  And  when  he 
had  agreed  with  the  labourers 
for  a  penny  a  day,  he  sent  them 
into  his  vinevard.  And  he  went 
out  about  the  third  hour,  and 
saw  others  standing  in  the  m.ar- 
ketplace  idle;  and  to  them  he 
said.  Go  ye  also  into  the  vine- 
yard, and  whatsoever  is  right  I 
will  give  you.  .\nd  they  went 
their  way.  Again  he  went  out 
about  the  sixth  and  the  ninth 
hour,  and  did  likewise.  And 
about  the  eleventh  hi>ur  he  went 
out,  and  found  others  standing; 
and  he  s.aith  unto  them.  Why 
stand  ve  here  all  the  day  idle? 
They  say  unto  him.  Because  no 
man  hath  hired  us.  He  sailh 
unto  them.  Go  ye  also  into  the 
Wneyard     And  when  even  was 

§i3  =  MT7:i3,  14 
§I4=MT  7:15-23 
§iS=MT  13: 24* -30.  37^43 


DOCUMENT  M 


come,  the  lord  of  the  vineyard 
saith  unto  his  steward,  Call  the 
labourers,  and  pay  them  their 
hire,  beginning  from  the  last 
unto  the  first.  And  when  they 
came  that  were  hired  about  the 
eleventh  hour,  they  received 
every  man  a  penny.  And  when 
the  first  came,  they  supposed 
that  they  would  receive  more; 
and  they  likewise  received  every 
man  a  penny.  And  when  they 
received  it,  they  murmured 
against  the  householder,  saying, 
These  last  have  spent  but  one 
hour,  and  thou  hast  made  them 
equal  unto  us,  which  have  borne 
the  burden  of  the  day  and  the 
scorching  heat.  But  he  an- 
swered and  said  to  one  of  them. 
Friend,  I  do  thee  no  wrong: 
didst  not  thou  agree  with  me 
for  a  penny  ?  Take  up  that 
which  is  thine,  and  go  thy  way; 
it  is  my  will  to  give  unto  this 
last,  even  as  unto  thee.  Is  it  not 
lawful  for  me  to  do  what  I  will 
with  mine  own  ?  or  is  thine  eye 
evil,  because  I  am  good  ?  So 
the  last  shall  be  first,  and  the 
first  last. 

(22  But  what  think  ye?  A  man 
had  two  sons;  and  he  came  to 
the  first,  and  said,  Son,  go  work 
to-day  in  the  vineyard.     And  he 

A  answered  and  said,  I  will  not : 
but  afterward  he  repented  him- 
self, and  went.  And  he  came  to 
the  second,  and  said  likewise. 
And  he  answered  and  said,  I  go, 
sir:  and  went  not.  Whether  of 
the  twain  did  the  will  of  his 
father  ? 

B  They  say.  The  first. 

Jesus  saith  unto  them,  Verily  I 
say  unto  you,  that  the  publicans 
and  the  harlots  go  into  the  king- 
dom of  God  before  you.  For 
John  came  unto  you  in  the  way 
of  righteousness,  and  ye  believed 
him  not :  but  the  publicans  and 
the  harlots  believed  him:  and 
ye,  when  ye  saw  it,  did  not  even 
repent  yourselves  afterward, 
that  ye  might  believe  him. 

[23  The  kingdom  of  heaven  is 
likened  unto  a  certain  king, 
which  made  a  marriage  feast  for 
his  son,  and  sent  forth  his  serv- 
ants to  call  them  that  were  bid- 
den to  the  marriage  feast:  and 
they  would  not  come.  Again 
he  sent  forth  other  servants,  say- 
ing. Tell  them  that  are  bidden, 
Behold,  I  have  made  ready  my 
dinner:  my  oxen  and  my  failings 
are  killed,  and  all  things  are 
ready:  come  to  the  marriage 
feast.  But  they  made  light  of  it, 
and  went  their  ways,  one  to  his 
own  farm,  another  to  his  mer- 
chandise :  and  the  rest  laid  hold 
on  his  servants,  and  entreated 
them  shamefully,  and  killed 
them  But  the  king  was  wroth; 
and  he  sent  his  armies,  and  de- 
stroyed those  murderers,  and 
burned  their  city.  Then  saith  he 
to  his  servants.  The  wedding  is 
ready,  but  they  that  were  bidden 
fwere  not  worthy.  Go  ye  there- 
fore unto  the  partings  of  the 
highways,  and  as  many  as  ye 
shall  find,  bid  to  the  marriage 
•  feast.  And  those  servants  went 
fout  into  the  highways,  and 
gathered  together  all  as  many  as 
they  found,  both  bad  and  good : 
and  the  wedding  was  filled  with 
guests.  But  when  the  king  came 
in  to  behold  the  guests,  he  saw 
there  a  man  which  had  not  on  a 
wedding-garment:  and  he  saith 
unto  him.  Friend,  how  camest 
thou  in  hither  not  having  a  wed- 
ding-garment ?  And  he  was 
speechless.  Then  the  king  said 
to  the  servants.  Bind  him  hand 


§i6  = 


5  =  MT  13:44 

§1 7  =MT  13:45,46 

§i8=MT  13:47-30 


and  foot,  and  cast  him  out  into 
the  outer  darkness;  there  shall 
be  the  weeping  and  gnashing  of 
teeth.  For  many  are  called,  but 
few  chosen. 

§24  Then  shall  the  kingdom  of 
heaven  be  likened  unto  ten 
virgins,  which  took  their  lamps, 
and  went  forth  to  meet  the  bride- 
groom. And  five  of  them  were 
foolish,  and  five  were  wise.  For 
the  foolish,  when  they  took  their 
lamps,  took  no  oil  with  them: 
but  the  wise  took  oil  in  their 
vessels  with  their  lamps.  Now 
while  the  bridegroom  tarried, 
they  all  slumbered  and  slept. 
But  at  midnight  there  is  a  cry. 
Behold,  the  bridegroom  !  Come 
ye  forth  to  meet  him.  Then  all 
those  virgins  arose,  and  trimmed 
their  lamps.  And  the  foolish 
said  unto  the  wise.  Give  us  of 
your  oil ;  for  our  lamps  are  going 
out.  But  the  wise  answered, 
saying,  Peradventure  there  will 
not  be  enough  for  us  and  you; 
go  ye  rather  to  them  that  sell, 
and  buy  for  yourselves.  And 
while  they  went  away  to  buy, 
the  bridegroom  came;  and  they 
that  were  ready  went  in  with  him 
to  the  marriage  feast:  and  the 
door  was  shut.  Afterward  come 
also  the  other  virgins,  saying. 
Lord,  Lord,  open  to  us.  But 
he  answered  and  said.  Verily  I 
say  unto  you,  I  know  you  not. 

§25  For  it  is  as  when  a  man,  going 
into  another  country,  called  his 
own  servants  and  delivered  unto 
them  his  goods.  And  unto  one 
he  gave  five  talents,  to  another 
two,  to  another  one;  to  each 
according  to  his  several  ability; 
and  he  went  on  liis  journey. 
Straightway  he  that  received  the 
five  talents  went  and  traded  with 
them,  and  made  other  five  tal- 
ents. In  like  manner  he  also  that 
received  the  two  gained  other 
two.  But  he  that  received  the 
one  went  away  and  digged  in  the 
earth,  and  hid  his  lord's  money. 
Now  after  a  long  time  the  lord 
of  those  servants  cometh,  and 
maketh  a  reckoning  with  them. 
And  he  that  received  the  five 
talents  came  and  brought  other 
five  talents,  saying.  Lord,  thou 
deliveredst  unto  me  five  talents: 
lo,  I  have  gained  other  five 
talents.  His  lord  said  unto  him. 
Well  done,  good  and  faithful 
servant :  thou  hast  been  faithful 
over  a  few  things,  I  will  set  thee 
over  many  things:  enter  thou 
into  the  joy  of  thy  lord.  And  he 
also  that  received  the  two  talents 
came  and  said.  Lord,  thou  de- 
liveredst unto  me  two  talents: 
lo,  I  have  gained  other  two 
talents.  His  lord  said  unto  him, 
Well  done,  good  and  faithful 
servant;  thou  hast  been  faithful 
over  a  few  things,  I  will  set  thee 
over  many  things:  enter  thou 
into  the  joy  of  thy  lord.  And 
he  also  that  had  received  the  one 
talent  came  and  said.  Lord,  I 
knew  thee  that  thou  art  a  hard 
man,  reaping  where  thou  didst 
not  sow,  and  gathering  where 
thou  didst  not  scatter:  and  I 
was  afraid,  and  went  away  and 
hid  thy  talent  in  the  earth:  lo, 
thou  hast  thine  own.  But  his 
lord  answered  and  said  unto  him. 
Thou  wicked  and  slothful  ser- 
vant, thou  knewest  that  I  reap 
where  I  sowed  not,  and  gather 
where  I  did  not  scatter;  thou 
oughtest  therefore  to  have  put 
my  money  to  the  bankers,  and 
at  my  coming  I  should  have  re- 
ceived back  mine  own  with  in- 
terest. Take  ye  away  therefore 
the  talent  from  him,  and  give  it 

§ig  =  MT  13:51,52 
§20=MT  18:23-35 
§21  =MT  20:1-16 


unto  him  that  hath  the  ten 
talents.  For  unto  every  one  that 
hath  shall  be  given,  and  he  shall 
have  abundance:  but  from  him 
that  hath  not,  even  that  which 
he  hath  shall  be  taken  away. 
And  cast  ye  out  the  unprofitable 
servant  into  the  outer  darkness: 
there  shall  be  the  weeping  and 
gnashing  of  teeth. 

§26     But  when  the  Son  of  man 

shall  come  in  his  glory,  and  all 
the  angels  with  him,  then  shall 
he  sit  on  the  throne  of  his  glory: 
and  before  him  shall  be  gathered 
all  the  nations:  and  he  shall 
separate  them  one  from  another, 
as  the  shepherd  separateth  the 
sheep  from  the  goats;  and  he 
shall  set  the  sheep  on  his  right 
hand,  but  the  goats  on  the  left. 
Then  shall  the  King  say  unto 
them  on  his  right  hand,  Come, 
ye  ble-ssed  of  my  Father,  inherit 
the  kingdom  prepared  for  you 
from  the  foundation  of  the 
world:  for  I  was  an  hungred, 
and  ye  gave  me  meat:  I  was 
thirsty,  and  ye  gave  me  drink :  I 
was  a  stranger,  and  ye  took  me 
in;  naked,  and  ye  clothed  me: 
I  was  sick,  and  ye  visited  me:  I 
was  in  prison,  and  ye  came  unto 
me.  Then  shall  the  righteous 
answer  him,  saying.  Lord,  when 
saw  we  thee  an  hungred,  and 
fed  thee?  or  athirst,  and  gave 
thee  drink  ?  And  vrhen  saw  we 
thee  a  stranger,  and  took  thee 
in  ?  or  naked,  and  clothed  thee  ? 
And  when  saw  we  thee  sick,  or  in 
prison,  and  came  unto  thee  ? 
And  the  King  shall  answer  and 
say  unto  them.  Verily  I  say  unto 
you.  Inasmuch  as  ye  did  it  unto 
one  of  these  my  brethren,  even 
these  least,  ye  did  it  unto  me. 
Then  shall  he  say  also  unto  them 
on  the  left  hand.  Depart  from 
me,  ye  cursed,  into  the  eternal 
lire  which  is  prepared  for  the 
devil  and  his  angels:  for  I  was 
an  hungred,  and  ye  gave  me  no 
meat :  I  was  thirsty,  and  ye  gave 
me  no  drink:  I  was  a  stranger, 
and  ye  took  me  not  in;  naked, 
and  ye  clothed  me  not;  sick, 
and  in  prison,  and  ye  visited  me 
not.  Then  shall  they  also  an- 
swer, saying,  Lord,  when  saw 
we  thee  an  hungred,  or  athirst, 
or  a  stranger,  or  naked,  or  sick, 
or  in  prison,  and  did  not  min- 
ister unto  thee  ?  Then  shall  he 
answer  them,  saying.  Verily  I 
say  unto  you.  Inasmuch  as  ye 
did  it  not  unto  one  of  these  least, 
ye  did  it  not  unto  me.  And 
these  shall  go  away  into  eternal 
punishment:  but  the  righteous 
into  eternal  life. 

§27  Then  spake  Jesus  to  the  multi- 
tudes and  to  his  disciples,  saying. 
The  scribes  and  the  Pharisees 
sit  on  Moses'  seat:  all  things 
therefore  whatsoever  they  bid 
you,  these  do  and  observe:  but 
do  not  ye  after  their  works;  for 
they  say,  and  do  not.  Yea,  they 
bind  heavy  burdens  and  grievous 
to  be  borne,  and  lay  them  on 
men's  shoulders;  but  they  them- 
selves will  not  move  them  with 
their  finger.  But  all  their  works 
tliey  do  for  to  be  seen  of  men: 
for  they  make  broad  their  phy- 
lacteries, and  enlarge  the  borders 
of  their  garments,  and  love  the 
chief  place  at  feasts,  and  the 
chief  seats  in  the  synagogues, 
and  the  salutations  in  the  mar- 
ketplaces, and  to  be  called  of 
men.  Rabbi.  But  be  not  ye 
called  Rabbi;  for  one  is  your 
teacher,  and  all  ye  are  breth- 
ren. And  call  no  man  your 
father  on  the  earth:  for  one  is 
your  Father,  which  is  in  heaven. 

§->2  =  MT  21:28-32 
§23=MT  22:2-14 
§24  =  MT  25:1-12 


Neither  be  ye  called  masters: 
for  one  is  your  master,  even  the 
Christ.  But  he  that  is  greatest 
among  you  shall  be  your  serv- 
ant. And  whosoever  shall 
exalt  himself  shall  be  humbled; 
and  whosoever  shall  humble 
himself  shall  be  exalted. 

But  woe  unto  you,  scribes  and 
Pharisees,  hypocrites  I  because 
ye  shut  the  kingdom  of  heaven 
against  men:  for  ye  enter  not  in 
yourselves,  neither  suffer  ye  them 
that  are  entering  in  to  enter. 

Woe  unto  you,  scribes  and 
Pharisees,  hypocrites!  for  ye 
compass  sea  and  land  to  make 
one  proselyte;  and  when  he  is 
become  so,  ye  make  him  twofold 
more  a  son  of  hell  than  your- 
selves. 

Woe  unto  you,  ye  blind  guides, 
which  say.  Whosoever  shall 
swear  by  the  temple,  it  is 
nothing,  but  whosoever  shall 
swear  by  the  gold  of  the  temple, 
he  is  a  debtor.  Ye  fools  and 
blind:  for  whether  is  greater, 
the  gold,  or  the  temple  that  hath 
sanctified  the  gold  ?  And,  Who- 
soever shall  swear  by  the  altar, 
it  is  nothing;  but  whosoever 
shall  swear  by  the  gift  that  is 
upon  it,  he  is  a  debtor.  Ye 
blind:  for  whether  is  greater, 
the  gift,  or  the  altar  that  sarcti- 
fieth  the  gift?  He  therefore 
that  sweareth  by  the  altar, 
sweareth  by  it,  and  by  all  jhings 
thereon.  And  he  that  sweareth 
by  the  temple,  sweai-eth  by  it, 
and  by  him  that  dwelleth  there- 
in. And  he  that  sweareth  by 
the  heaven,  sweareth  by  the 
throne  of  God,  and  by  him  that 
sitteth  thereon. 

Woe  unto  you,  scribes  and 
Pharisees,  hypocrites!  for  ye 
tithe  mint  and  anise  and  cum- 
min, and  have  left  undone  the 
weightier  matters  of  the  law, 
judgement,  and  mercy,  and 
faith:  but  these  ye  ought  to  have 
done,  and  not  to  have  left  the 
other  undone.  Ye  blind  gxiides, 
which  strain  out  the  gnat,  and 
swallow  the  camel. 

Woe  unto  you,  scribes  and 
Pharisees,  hypocrites!  for  ye 
cleanse  the  outside  of  the  cup 
and  of  the  platter,  but  within 
they  are  full  from  extortion  and 
excess.  Thou  blind  Pharisee, 
cleanse  first  the  inside  of  the  cup 
and  of  the  platter,  that  the  out- 
side thereof  may  become  dean 
also. 

Woe  unto  you,  scribes  and 
Pharisees,  hypocrites !  for  ye  are 
like  unto  whited  sepulchres, 
which  outwardly  appear  beauti- 
ful, but  inwardly  are  full  of  dead 
men's  bones,  and  of  all  undean- 
ness.  Even  so  ye  also  outward 
men's  bones,  and  of  all  undean- 
ness.  Even  so  ye  also  out- 
wardly appear  righteous  unto 
men,  but  inwardly  ye  are  full  of 
hypocrisy  and  iniquity. 

Woe  unto  you,  scribes  and 
Pharisees,  hypocrites  1  for  ye 
build  the  sepulchres  of  the  pro- 
phets, and  garnish  the  tombs 
of  the  righteous,  and  say,  If 
we  had  been  in  the  days  of  our 
fathers,  we  should  not  have  been 
partakers  with  them  in  the  blood 
of  the  prophets.  Wherefore  ye 
witness  to  yoursdves,  that  ye  are 
sons  of  them  that  slew  the 
prophets.  Fill  ye  up  then  the 
measure  of  your  fathers.  Ye 
serpents,  ye  offspring  of  vipers, 
how  shall  ye  escape  the  judge- 
ment of  hell  ? 


§2S=MT  25:14-30 
§26  =  MT  25:31-46 
§27=MT  23:1-33 


DOCUMENT  P 


DOCUMENT  P 


§1  And  it  came  to  pass,  when  the 
days  were  well-nigh  come  that 
he  should  be  received  up,  he 
stedfastly  set  his  face  to  go  to 
Jerusalem,  and  sent  messengers 
before  his  face:  and  they  went, 
and  entered  into  a  \'illagc  of  the 
Samaritans,  to  make  ready  for 
him.  And  they  did  not  receive 
him,  because  his  face  was  as 
though  he  were  going  to  Jeru- 
salem. And  when  his  disciples 
James  and  John  saw  this,  they 
said.  Lord,  wilt  thou  that  we 
bid  fire  to  come  down  from 
heaven,  and  consume  them  ? 
But  he  turned,  and  rebuked 
them.  And  they  went  to  an- 
other %nllage. 

§2  And  as  they  went  in  the  way, 
a  certain  man  said  unto  him,  I 
will  follow  thee  whithersoever 
thou  goest.  And  Jesus  said 
unto  him.  The  foxes  have  holes, 
and  the  birds  of  the  heaven  have 
nests;  but  the  Son  of  man  hath 
not  where  to  lay  his  head.  And 
he  said  unto  another.  Follow  me. 
But  he  said.  Lord,  suffer  me  first 
to  go  and  bury  my  father.  But 
he  said  unto  him.  Leave  the 
dead  to  bury  their  own  dead; 
but  go  thou  and  publish  abroad 
the  kingdom  of  God.  And  an- 
other also  said,  I  will  follow  thee. 
Lord;  but  first  suffer  me  to  bid 
farewell  to  them  that  are  at  my 
house.  But  Jesus  said  unto 
him.  No  man,  having  put  his 
hand  to  the  plough,  and  looking 
back  is  fit  for  the  kingdom  of 
God. 

§3  Now  after  these  things  the 
Lord  appointed  seventy  others, 
and  sent  them  two  and  two  before 
his  face  into  every  city  and  place, 
whither  he  himself  was  about 
to  come. 

§  4  And  he  said  unto  them, 

The  harvest  is  plenteous,  but  the 
labourers  are  few:  pray  ye  there- 
fore the  Lord  of  the  harvest,  that 
he  send  forth  labourers  into  his 
harvest.  Goyour  ways:  behold, 
I  send  you  forth  as  lambs  in  the 
midst  of  wolves.  Carry  no  purse, 
no  wallet,  no  shoes:  and  salute 
no  man  on  the  way.  And  into 
whatsoever  house  ye  shall  enter, 
first  say.  Peace  be  to  this  house. 
And  if  a  son  of  peace  be  there, 
your  peace  shall  rest  upon  him: 
but  if  not,  it  shall  turn  to  you 
again.  And  in  that  same  house 
remain,  eating  and  drinking  such 
things  as  they  give:  for  the  la- 
bourer is  worthy  of  his  hire.  Go 
not  from  house  to  house.  And 
into  whatsoever  city  ye  enter, 
and  they  receive  you,  eat  such 
things  as  are  set  before  you:  and 
heal  the  sick  that  are  therein, 
and  say  unto  them.  The  kingdom 
of  God  is  come  nigh  unto  you. 
But  into  whatsoever  city  ye  shall 
enter,  and  they  receive  you  not, 
go  out  into  the  streets  thereof 
and  say.  Even  the  dust  from 
your  city,  that  cleaveth  to  our 
feet,  we  do  wipe  off  against  you : 
howbeit  know  this,  that  the  king- 
of  God  is  come  nigh.  I  say  unto 
you.  It  shall  be  more  tolerable 
in  that  day  for  Sodom,  than  for 
that  city. 

§5  Woe  unto  thee,  Chorazin !  woe 
unto  thee,  Bethsaida !  for  if  the 
mighty  works  had  been  done  in 
T>Te  and  Sidon,  which  were 
done  in  you,  they  would  have 
repented  long  ago,  sitting  in 
sackcloth  and  ashes.  Howlieit  it 
shall  be  more  tolerable  for  Tyre 
and  Sidon  in  the  judgement, 
than  for  you.  And  thou,  Caper- 
naum, shalt  thou  be  exalted  unto 

§i=LK  9:51-56 
§2=LK  9:57-62 
j3-LKio:i 


heaven?  thou  shalt  be  brought 
down  unto  Hades. 

§6  He  that  heareth  you  heareth 
me;  and  he  that  rejecteth  you 
rejecteth  me;  and  he  that  re- 
jecteth me  rejecteth  him  that 
sent  me. 

§7  And  the  seventy  returned  with 
joy,  saying.  Lord,  even  the  devils 
are  subject  unto  us  in  thy  name. 
And  he  said  unto  them,  I  beheld 
Satan  fallen  as  lightning  from 
heaven.  Behold,  I  have  given 
you  authority  to  tread  upon  ser- 
pents and  scorpions,  and  over 
all  the  power  of  the  enemy: 
and  nothing  shall  in  any  wise 
hurt  you.  Howbeit  in  this  re- 
joice not,  that  the  spirits  are 
subject  unto  you;  but  rejoice 
that  your  names  are  wTitten  in 
heaven. 

§8  In  that  same  hour  he  rejoiced  in 
the  Holy  Spirit,  and  said,  I  thank 
thee,  O  Father,  Lord  of  heaven 
and  earth,  that  thou  didst  hide 
these  things  from  the  wise  and 
understanding,  and  didst  reveal 
them  unto  babes:  yea.  Father; 
for  so  it  was  well-pleasing  in  thy 
sight.  All  things  have  been  de- 
livered unto  me  of  my  Father: 
and  no  one  knoweth  who  the  Son 
is,  save  the  Father;  and  who  the 
Father  is,  save  the  Son,  and  he 
to  whomsoever  the  Son  willeth  to 
reveal  him. 

§9  And  turning  to  the  disciples,  he 
said  privately.  Blessed  are  the 
eyes  which  see  the  things  that 
ye  see:  for  I  say  unto  you,  that 
many  prophets  and  kings  de- 
sired to  see  the  things  which  ye 
see,  and  saw  them  not;  and  to 
hear  the  things  which  ye  hear, 
and  heard  them  not. 

§10  And  behold,  a  certain  lawyer 
stood  up  and  tempted  him,  say- 
ing. Master,  what  shall  I  do  to 
inherit  eternal  life?  Axid  he 
said  unto  him.  What  is  written  in 
the  law?  how  readest  thou? 
And  he  answering  said,  Thou 
shalt  love  the  Lord  thy  God  with 
all  thv  heart,  and  with  all  thy 
soul,  and  with  all  thy  strength, 
and  with  all  thy  mind;  and  thy 
neighbour  as  thyself.  And  he 
said  unto  him.  Thou  hast  an- 
swered right:  this  do,  and  thou 
shalt  live.  But  he,  desiring  to 
justify  himself,  said  unto  Jesus, 
And  who  is  my  neighbour? 
Jesus  made  answer  and  said,  A 
certain  man  was  going  down 
from  Jerusalem  to  Jericho;  and 
he  fell  among  robbers,  which 
both  stripped  him  and  beat  him. 
and  departed,  leaving  him  half 
dead.  And  by  chance  a  certain 
priest  was  going  down  that  way: 
and  when  he  saw  him,  he  passed 
by  on  the  other  side.  And  in 
like  manner  a  Lcvite  also,  when 
he  came  to  the  place,  and  saw 
him,  passed  by  on  the  other  side. 
But  a  certain  Samarhan,  as  he 
journeyed,  came  where  he  was: 
and  when  he  saw  him,  he  was 
moved  with  compassion,  and 
came  to  him,  and  bound  up  his 
wounds,  pouring  on  the?n  oil  and 
wine;  and  he  set  him  on  his  own 
beast,  and  brought  him  to  an  inn, 
and  took  care  of  him.  And  on 
the  morrow  he  took  out  two 
pence,  and  gave  them  to  the  host, 
and  said,  Take  care  of  him;  and 
whatsoever  thou  spendest  more, 
I,  when  I  come  b.ick  again,  will 
repay  thee.  Which  of  these 
three,  thinkest  thou,  proved 
neighbour  unto  him  that  fell 
among  the  robl^rs?  And  he 
said.  He  that  shewed  mercy  on 


him.  And  Jesus  said  unto  him, 
Go,  and  do  thou  likewise. 

§11  Now  as  they  went  on  their 
w;ay,  he  entered  into  a  certain 
village:  and  a  certain  woman 
named  Martha  received  him  into 
her  house.  And  she  had  a  sister 
called  Mary,  which  also  sat  at 
the  Lord's  feet,  and  heard  his 
word.  But  Martha  was  cum- 
bered about  much  serving;  and 
she  came  up  to  him,  and  said. 
Lord,  dost  thou  not  care  that  my 
sister  did  leave  me  to  serve 
alone  ?  bid  her  therefore  that 
she  help  me.  But  the  Lord 
ans%vered  and  said  unto  her, 
Martha,  Martha,  thou  art  an- 
xious and  troubled  about  many 
things :  but  one  thing  is  needful : 
for  Mary  hath  chosen  the  good 
part,  which  shall  not  be  taken 
away  from  her. 

§12  And  it  came  to  pass,  as  he  was 
praying  in  a  certain  place,  that 
when  he  ceased,  one  of  his  dis- 
ciples said  unto  him.  Lord,  teach 
us  to  pray,  even  as  John  also 
taught  his  disciples. 

§13  Andhesaid 

unto  them.  When  ye  pray,  say. 
Father,  Hallowed  be  thy  name. 
Thy  kingdom  come.  Give  us 
day  by  day  our  daily  bread.  .\nd 
forgive  us  our  sins;  for  we  our- 
selves also  forgive  every  one 
th.at  is  indebted  to  us.  And  bring 
us  not  into  temptation. 

§14  And  he  said  unto  them.  Which 
of  you  shall  have  a  friend,  and 
shall  go  unto  him  at  midnight, 
and  say  to  him,  Friend,  lend  me 
three  loaves;  for  a  friend  of  mine 
is  come  to  me  from  a  journey, 
and  I  have  nothing  to  set  before 
him;  and  he  from  within  shall 
answer  and  say.  Trouble  me  not: 
the  door  is  now  shut,  and  my 
children  are  with  me  in  bed;  I 
cannot  rise  and  give  thee  ?  I  say 
unto  you.  Though  he  will  not 
rise  and  give  him,  because  he  is 
his  friend,  yet  because  of  his 
importunity  he  will  arise  and 
give  him  as  many  as  he  needeth. 

§15  And  I  say  unto  you.  Ask,  and 
it  shall  be  given  you;  seek,  and  ye 
shall  find;  knock,  and  it  shall  be 
opened  unto  you.  For  every  one 
that  asketh  receiveth;  and  he 
that  seeketh  findeth;  and  to  him 
that  knocketh  it  shall  be  opened. 
And  of  which  of  you  that  is  a 
father  shall  his  son  ask  a  loaf, 
and  he  give  him  a  stone?  or  a 
fish,  and  he  for  a  fish  give  him  a 
serpent  ?  Or  if  he  shall  ask  an 
egg,  will  he  give  him  a  scorpion  ? 
If  ye  then,  being  evil,  know  how 
to  give  good  gifts  unto  your  chil- 
dren, how  much  more  shall  your 
heavenly  Father  give  the  Holy 
Spirit  to  them  that  ask  him  ? 

§16  And  he  was  casting  out  a  devil 
■which  was  dumb.     And  it  came 

A  to  pass,  when  the  devil  was  gone 
out,  the  dumb  man  spake;  and 
the  multitudes  marvelled. 

B  But 

some  of  them  said.  Bv  Beelzebub 
the  prince  of  the  devils  caslelh  he 
out  devils. 

C  And  others,  tempting 

him,  sought  of  him  a  sign  from 
heaven. 

D  But  he,  knowing  their 

thoughts,  said  unto  them.  Every 
kingdom  divided  against  itself  is 
brought  to  desolation;  and  a 
house  divided  against  a  house 
falleth.  And  if  Satan  also  is 
divided  against  himself,  how 
shall  his  kingdom  stand  ? 


E  be- 

cause ye  say  that  I  cast  out  devils 
by  Beelzebub. 

F  And  if  I  by  Beel- 

zebub cast  out  devils,  by  whom 
do  your  sons  cast  them  out  ? 
therefore  shall  they  be  your 
judges.  But  if  I  by  the  finger 
of  God  cast  out  devils,  then  is  the 
kingdom  of  God  come  upon  you. 

G  When  the  strong  man  fully 
armed  guardeth  his  own  court, 
his  goods  are  in  peace:  but  when 
a  stronger  than  he  shall  come 
upon  him,  and  overcome  him, 
he  taketh  from  him  his  whole 
armour  wherein  he  trusted,  and 
di\-ideth  his  spoils. 

H  He  that  is 

not  with  me  is  against  me;  and 
he  that  gathcreth  not  with  me 
scattereth. 

I  The  unclean  spirit  when  he  is 
gone  out  of  the  man,  passeth 
through  waterless  places,  seek- 
ing rest;  and  finding  none,  he 
saith,  I  will  turn  back  unto  my 
house  whence  I  came  out.  And 
when  he  is  come,  he  findeth  it 
swept  and  garnished.  Then  go- 
eth  he,  and  taketh  to  him  seven 
other  sDirits  more  e\Tl  than  him- 
self; and  they  enter  in  and  dwell 
there :  and  the  last  state  of  that 
man  becometh  worse  than  the 
first. 

J  .\nd  it  came  to  pass,  as  he 
said  these  things,  a  certain  wom- 
an out  of  the  multitude  lifted 
her  voice,  and  said  unto  him. 
Blessed  is  the  womb  that  bare 
thee,  and  the  breasts  which  thou 
didst  suck.  But  he  said.  Yea 
rather,  blessed  are  they  that  hear 
the  word  of  God,  and  keep  it. 

K  iVnd  when  the  multitudes  were 
gathering  together  unto  him,  he 
began  to  say.  This  generation  is 
an  evil  generation:  it  seeketh 
after  a  sign;  and  there  shall  no 
sign  be  given  to  it  but  the  sign  of 
Jonah. 

L  For  even  as  Jonah  be- 

came a  sign  unto  the  >sine\-ites, 
so  shall  also  the  Son  of  man  be 
to  this  generation. 

M  The   queen 

of  the  south  shall  rise  up  in  the 
judgement  with  the  men  of  this 
generation,  and  shall  condemn 
them:  for  she  came  from  the 
ends  of  die  earth  to  hear  the 
wisdom  of  Solomon;  and  be- 
hold, a  greater  than  Solomon  is 
here. 

N  The    men    of    Nineveh 

shall  stand  up  in  the  judgement 
with  this  generation,  and  shall 
condemn  it:  for  they  repented 
at  the  preaching  of  Jonah;  and 
behold,  a  greater  than  Jonah  is 
here. 

§17  No  man,  when  he  hath  lighted 
a  lamp,  putteth  it  in  a  cellar, 

A  neither  under  the  bushel,  but  on 
the  stand,  that  they  which  enter 
in  may  see  the  light. 

B  The  lamp 

of  thy  body  is  thine  eye:  when 
thine  eye  is  single,  thy  whole 
body  also  is  full  of  light;  but 
when  it  is  evil,  thy  body  also  is 
full  of  darkness.  Look  there- 
fore whether  the  light  that  is  in 
thee  be  not  darkness. 

C  If  there- 

fore thy  whole  body  be  full  of 
light,  having  no  part  dark,  it 
shall  !«  wholly  full  of  light,  .as 
when  the  lamp  with  its  bright 
shining  doth  give  thee  light. 

§18  Now  as  he  spake,  a  Pharisee 
asketh  him  to  dine  with  him: 
and  he  went  in,  and  sat  down 
A  to  meat.  And  when  the  Pha- 
risee saw  it,  he  marvelled  that  he 
had  not  first  washed  before  din- 
ner.    And  the  Lord  said  unto 


§4  =  LK  10:2-12 
§5  =  LK  10:13-15 
§6  =  LK  10:16 


§7  =LK  10:17-20 
§8  =  LK  10:21,22 
§9  =  LK  10:23,24 


§io  =  LK  10:25-37 
§11  =LK  10:38-42 
§i2=LKii:i 


§i3=LK  11:2-4 
§i4=LKii:s-8 
§15  =LK  11:9-13 


DOCUMENT  P 


hira,  Now  do  ye  Pharisees 
cleanse  the  outside  of  the  cup 
and  of  the  platter;  but  your  in- 
ward part  is  full  of  extortion  and 
wickedness.  Ye  foolish  ones, 
did  not  he  that  made  the  outside 
make  the  inside  also  ?  Howbeit 
give  for  alms  those  things  which 
are  within;  and  behold,  all 
things  are  dean  unto  you. 

But  woe  unto  you  Pharisees ! 
for  ye  tithe  mint  and  rue  and 
every  herb,  and  pass  over  judge- 
ment and  the  love  of  God:  but 
these  ought  ye  to  have  done,  and 
not  to  leave  the  other  undone.  »' 
Woe  unto  you  Pharisees !  for  ye 
love  the  chief  seats  in  the  syna- 
gogues, and  the  salutations  in  the 
marketplaces.  Woe  unto  you! 
for  ye  are  as  the  tombs  which  ap- 
pear not,  and  the  men  that  walk 
over  them  know  it  not. 

And  one  of  the  lawyers  an- 
swering saith  unto  him.  Master,  § 
in  saying  this  thou  reproachcst 
us  also.  And  he  said.  Woe  unto 
you  lawyers  also!  for  ye  lade 
men  with  burdens  grievous  to  be 
borne,  and  ye  yourselves  touch 
not  the  burdens  with  one  of  your 
fingers.  Woe  unto  you!  for  ye 
build  the  tombs  of  the  prophets, 
and  your  fathers  killed  them. 
So  ye  are  witnesses  and  consent 
unto  the  works  of  your  fathers: 
for  they  killed  them,  and  ye  build 
their  tombs. 

B  Therefore  also  aids 

the  wisdom  of  God,  I  will  send 
unto  them  prophets  and  apostles; 
and  some  of  them  they  shall  kill 
and  persecute;  that  the  blood  of 
all  the  prophets,  which  was  shed 
from  the  foundation  of  the 
world,  may  be  required  of  this 
generation;  from  the  blood  of 
Abel  unto  the  blood  of  Zacha- 
riah,  who  perished  between  the 
ahar  and  the  sanctuary:  yea,  I 
say  unto  you,  it  shall  be  required 
of  this  generation. 

C  Woe  unto  you 

lawyers!  for  ye  took  away  the 
key  of  knowledge:  ye  entered 
not  in  yourselves,  and  them  that 
were  entering  in  ye  hindered. 

§19  And  when  he  was  come  out  • 
from  thence,  the  scribes  and  the 
Pharisees  began  to  press  upon 
him  vehemently,  and  to  provoke 
him  to  speak  of  many  things; 
laying  wait  for  him,  to  catch 
something  out  of  his  mouth. 

In  the  mean  time,  when  the 
many  thousands  of  the  multitude 
were  gathered  together,  inso- 
much that  they  trode  one  upon 
another,  he  began  to  say  unto 
his  disciples  first  of  all.  Beware 
ye  of  the  leaven  of  the  Pharisees, 
which  is  hypocrisy. 

§20  But  there  is 

nothing  covered  up,  that  shall 
not  be  revealed:  and  hid,  that 
shall  not  be  known.  Wherefore 
whatsoever  ye  have  said  in  the 
darkness  shall  be  heard  in  the 
light;  and  what  ye  have  spoken 
in  the  ear  in  the  inner  chambers 
shall  be  proclaimed  upon  the 
housetops,  .^nd  I  say  unto  you 
my  friends,  Be  not  afraid  of  them 
which  kill  the  body,  and  after 
that  have  no  more  that  they  can 
do.  But  I  will  warn  you  whom 
ye  shall  fear:  Fear  him,  which 
after  he  hath  killed  hath  power 
to  cast  into  hell ;  yea,  I  say  unto 
you.  Fear  him.  Are  not  five 
sparrows  sold  for  two  farthings? 
and  not  one  of  them  is  forgotten 
in  the  sight  of  God.  But  the 
very  hairs  of  your  head  are  all 
numbered.  Fear  not:  ye  arc  of 
more  value  than  many  sparrows. 
And  I  -say  unto  you,  Every  one 
who  shall  confess  me  before  men, 


him  shall  the  Son  of  man  also 
confess  before  the  angels  of  God: 
but  he  that  denieth  me  in  the 
presence  of  men  shall  be  denied 
in  the  presence  of  the  angels  of 
God. 


§21  And  every  one  who  shall  speak 
a  word  against  the  Son  of  man, 
it  .shall  be  forgiven  him:  but 
unto  him  that  blasphemclh 
against  the  Holy  Spirit  it  shall 
not  be  forgiven. 

§22  And  when  they  bring  you  be- 
fore the  synagogues,  and  the 
rulers,  and  the  authorities,  be 
not  an.xious  how  or  what  ye  shall 
answer,  or  what  ye  shall  say:  for 
the  Holy  Spirit  shall  teach  you 
in  that  very  hour  what  ye  ought 
to  say. 

§23  And  one  out  of  the  multitude 
said  unto  him.  Master,  bid  my 
brother  divide  the  inheritance 
with  me.  But  he  said  unto  him, 
Man,  who  made  me  a  judge  or  a 
divider  over  you  ?  And  he  said  j 
unto  them,  Take  heed,  and  keep 
yourselves  from  all  covetousness : 
for  a  man's  life  consisteth  not  in 
the  abundance  of  the  things 
which  he  possesseth.  And  he 
spake  a  parable  unto  them,  say- 
ing, The  ground  of  a  certain  rich 
man  brought  forth  plentifully: 
and  he  reasoned  within  himself, 
saving.  What  shall  I  do,  because 
I  have  not  where  to  bestow  my 
fruits?  And  he  said,  This  will  I 
do:  I  will  pull  down  my  barns, 
and  build  greater;  and  there  will 
I  bestow  all  my  corn  and  my 
goods.  And  I  will  say  to  my  soul. 
Soul,  thou  hast  much  goods  laid 
up  for  many  years;  take  thine 
ease,  eat,  drink,  be  merry.  But 
God  said  unto  him.  Thou  foolish 
one,  this  night  is  thy  soul  re- 
quired of  thee;  and  the  things 
which  thou  hast  prepared,  whose 
shall  they  be?  So  is  he  that 
layeth  up  treasure  for  himself, 
and  is  not  rich  toward  God. 

§24  And  he  said  unto  his  disciples. 
Therefore  I  say  unto  you,  Be  not 
anxious  for  your  life,  what  ye 
shall  eat;  nor  yet  for  your  body, 
what  ye  shall  put  on.  For  the 
life  is  more  than  the  food,  and 
the  body  than  the  raiment.  Con- 
sider the  ravens,  that  they  sow 
not,  neither  reap;  which  have 
no  storechamber  nor  barn;  and 
God  feedeth  them:  of  how  much 
more  value  are  ye  than  the  birds ! 
And  which  of  you  by  being 
anxious  can  add  a  cubit  unto  his 
stature  ?  If  then  ye  are  not  able 
to  do  even  that  which  is  least, 
why  are  ye  anxious  concerning 
the  rest  ?  Consider  the  lilies, 
how  they  grow:  they  toil  not, 
neither  do  they  spin;  yet  I  say 
unto  you.  Even  Solomon  in  all 
his  glory  was  not  arrayed  like 
one  of  these.  But  if  God  doth 
so  clothe  the  grass  in  the  field, 
which  to-day  is,  and  to-morrow 
is  cast  into  the  oven;  how  much 
more  shall  he  clothe  you,  O  ye  of 
little  faith?  And  seek  not  ye 
what  ye  shall  eat,  and  what  ye 
shall  drink,  neither  be  ye  of 
doubtful  mind.  For  all  these 
things  do  the  nations  of  the  world 
seek  after:  but  your  Father 
knoweth  that  ye  have  need  of 
these  things.  Howbeit  seek  ye 
his  kingdom,  and  these  things 
shall  be  added  unto  you. 

55  Fear 

not,  little  flock;  for  it  is  your 
Father's  good  pleasure  to  give 
you  the  kingdom. 


§26  Sell  that  ye 

have,  and  give  alms;  make  for 
yourselves  purses  which  wax  not 
old,  a  treasure  in  the  heavens 
that  faileth  not,  where  no  thief 
drawelh  near,  neither  moth 
destroyelh.  For  where  your 
treasure  is,  there  will  your  heart 
be  also. 

§  27  Let  your  loins  be  girded  about , 
and  your  lamps  burning;  and  be 
ye  yourselves  like  unto  men  look- 
ing for  their  lord,  when  he  shall 
return  from  the  marriage  feast; 
that  when  he  cometh  and  knock- 
eth,  they  may  straightway  open 
unto  him.  Blessed  are  those 
servants,  whom  the  lord  when  he 
Cometh  shall  find  watching: 
verily  I  say  unto  you,  that  he 
shall  gird  himself,  and  make 
them  sit  down  to  meat,  and  shall 
come  and  serve  them.  And  if 
he  shall  come  in  the  second 
watch,  and  if  in  the  third,  and 
find  them  so,  blessed  are  those 
servants. 

§28  But  know  this,  that  if  the 
master  of  the  house  had  known 
in  what  hour  the  thief  was  com- 
ing, he  would  have  watched,  and 
not  have  left  his  house  to  be 
broken  through.  Be  ye  also 
ready:  for  in  an  hour  that  ye 
think  not  the  Son  of  man  cometh. 

§29  And  Peter  said.  Lord,  speak- 
est  thou  this  parable  unto  us, 

A  or  even  unto  all  ?  And  the  Lord 
said, 

B  Who  then  is  the  faithful  and 

wise  steward,  whom  his  lord  shall 
set  over  his  household,  to  give 
them  their  portion  of  food  in  due 
season ?  Blessed  is  that  servant, 
whom  his  lord  when  he  cometh 
shall  find  so  doing.  Of  a  truth  I 
say  unto  you,  that  he  will  set  him 
over  all  that  he  hath.  But  if 
that  servant  shall  say  in  his 
heart.  My  lord  delayeth  his  com- 
ing; and  shall  begin  to  beat  the 
menservants  and  the  maidserv- 
ants, and  to  eat  and  drink,  and  to 
be  drunken;  the  lord  of  that 
servant  shall  come  in  a  day  when 
he  expecteth  not,  and  in  an  hour 
when  he  knoweth  not,  and  shall 
cut  him  asunder,  and  appoint 
his  portion  with  the  unfaithful. 

§30  And  that  servant,  which  knew 
his  lord's  will,  and  made  not 
ready,  nor  did  according  to  his 
will,  shall  be  beaten  with  many 
stripes:  but  he  that  knew  not, 
and  did  things  worthy  of  stripes, 
shall  be  beaten  with  few  stripes. 
And  to  whomsoever  much  is 
given,  of  him  shall  much  be  re- 
quired: and  to  whom  they  com- 
mit much,  of  him  will  they  ask 
the  more. 

§31  I  came  to  cast  fire  upon  the 
earth;  and  what  will  I,  if  it  is 
already  kindled?  But  I  have  a 
baptism  to  be  baptized  with; 
and  how  am  I  straitened  till  it  be 
accomplished ! 

§32  Think  ye  that  I  am  come  to 
give  peace  in  the  earth?  I  tell 
you.  Nay;  but  rather  division: 
for  there  shall  be  from  hence- 
forth five  in  one  house  divided, 
three  against  two,  and  two 
against  three.  They  shall  be 
divided,  father  against  son,  and 
son  against  father;  mother 
against  daughter,  and  daughter 
against  her  mother;  mother  in 
law  against  her  daughter  in  law, 
and  daughter  in  law  against  her 
mother  in  law. 

§33  And  he  said  to  the  multitudes 
also,  When  ye  see  a  cloud  rising 


in  the  west,  straightway  ye  say, 
There  cometh  a  shower;  and  so 
it  cometh  to  pass.  And  when  ye 
see  a  south  wind  blowing,  ye  say. 
There  will  be  a  scorching  heat; 
and  it  cometh  to  pass.  Ye  hypo- 
crites, ye  know  how  to  interpret 
the  face  of  the  earth  and  the 
heaven;  but  how  is  it  that  ye 
know  not  how  to  interpret  this 
time? 

§34  And  why  even  of  yourselves 
judge  ye  not  what  is  right  ?  For 
as  thou  art  going  with  thine  ad- 
versary before  the  magistrate, 
on  the  way  give  diligence  to  be 
quit  of  him;  lest  haply  he  hale 
thee  unto  the  judge,  and  the 
judge  shall  deliver  thee  to  the 
officer,  and  the  oflicer  shall  cast 
thee  into  prison.  I  say  unto 
thee.  Thou  shalt  by  no  means 
come  out  thence,  till  thou  have 
paid  the  very  last  mite. 

§35  Now  there  were  some  present 
at  that  very  season  which  told 
him  of  the  Galila:ans,  whose 
blood  Pilate  had  mingled  with 
their  sacrifices.  And  he  an- 
swered and  said  unto  them. 
Think  ye  that  these  Galileans 
were  sinners  above  all  the  Gali- 
laeans,  because  they  have  suf- 
fered these  things?  I  tell  you. 
Nay:  but,  except  ye  repent,  ye 
shall  all  in  like  manner  perish. 
Or  those  eighteen,  upon  whom 
the  tower  in  Siloam  fell,  and 
killed  them,  think  ye  that  they 
were  offenders  above  all  the 
men  that  dwell  in  Jerusalem? 
I  tell  you.  Nay:  but,  except  ye 
repent,  ye  shall  all  likewise 
perish. 

And  he  spake  this  parable;  A 
certain  man  had  a  fig  tree 
planted  in  his  vineyard;  and 
he  came  seeking  fruit  thereon, 
and  found  none.  And  he  said 
unto  the  vinedresser.  Behold, 
these  three  years  I  come  seeking 
fruit  on  this  fig  tree,  and  find 
none:  cut  it  down;  why  doth 
it  also  cumber  the  ground  ?  And 
he  answering  saith  unto  him. 
Lord,  let  it  alone  this  year  also, 
till  I  shall  dig  about  it,  and  dung 
it:  and  if  it  bear  fruit  thence-  • 
forth,  well;  but  if  not,  thou  shalt 
cut  it  down. 

§36  And  he  was  teaching  in  one  of 
the  synagogues  on  the  sabbath 
day.  And  behold,  a  woman 
which  had  a  spirit  of  infirmity 
eighteen  years;  and  she  was 
bowed  together,  and  could  in  no 
wise  lift  herself  up.  And  when 
Jesus  saw  her,  he  called  her, 
and  said  to  her.  Woman,  thou 
art  loosed  from  thine  infirmity. 
And  he  laid  his  hands  upon  her: 
and  immediately  she  was  made 
straight,  and  glorified  God.  And 
the  ruler  of  the  synagogue,  being 
moved  with  indignation  because 
Jesus  had  healed  on  the  sabbath, 
answered  and  said  to  the  multi- 
tude. There  are  six  days  in  which 
men  ought  to  work:  in  them 
therefore  come  and  be  healed, 
and  not  on  the  day  of  the  sab- 
bath. But  the  Lord  answered 
him,  and  said.  Ye  hypocrites, 
doth  not  each  one  of  you  on  the 
sabbath  loose  his  ox  or  liis  ass 
from  the  stall,  and  lead  him 
away  to  watering?  And  ought 
not  this  woman,  being  a  daugh- 
ter of  Abraham,  whom  Satan 
had  bound,  lo,  these  eighteen 
years,  to  have  been  loosed  from 
this  bond  on  the  day  of  the  sab- 
bath? And  as  he  said  these 
things,  all  his  adversaries  were 
put  to  shame:  and  all  the  multi- 
tude rejoiced  for  all  the  glorious 
things  that  were  done  by  him. 


§i6  =  LK  11:14-32 

§i9  =  LK  11:53-12:1 

§22=LK  12:11,12 

§25=LK  12:32 

§28  =  LK  12:30,40 

§17  =  LK  11:33-36 

§20  =  LK  12:2-9 

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§29  =  LK  12:41-46 

§i8=LK  11:37-52 

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§27  =LK  12:35-38 

§3o  =  LK  12:47,48 

DOCUMENT  P 


§37  He  said  therefore,  Unto  what 
is    the    kingdom  of  God  like  ? 

A  and  whereunto  shall  I  liken  it  ? 
It  is  like  unto  a  grain  of  mus- 
tard seed,  which  a  man  took, 
and  cast  into  his  own  garden; 
and  it  grew,  and  became  a  tree; 
and  the  birds  of  the  heaven 
lodged  in  the  branches  thereof. 

B  And  again  he  said,  Where- 
unto shall  I  liken  the  kingdom 
of  God  ?  It  is  like  unto  leaven, 
which  a  woman  took  and  hid  in 
three  measures  of  meal,  till  it 
was  all  leavened. 

§38  -And  he  went  on  his  way 
through  cities  and  villages, 
teaching,  and  journeying  on 
unto  Jerusalem. 

§39  And  one  said  unto  him,  Lord, 
are  they  few  that  be  saved? 
And  he  said  unto  them.  Strive 
to  enter  in  by  the  narrow  door: 
for  many,  I  say  unto  you,  shall 
seek  to  enter  in,  and  shall  not  be 
able.  When  once  the  master 
of  the  house  is  risen  up,  and 
hath  shut  to  the  door,  and  ye 
begin  to  stand  without,  and  to 
knock  at  the  door,  saying.  Lord, 
open  to  us;  and  he  shall  answer 
and  say  to  you.  I  know  you  not 
whence  ye  are;  then  shall  ye 
begin  to  say.  We  did  eat  and 
drink  in  thy  presence,  and  thou 
didst  teach  in  our  streets;  and 
he  shall  say,  I  tell  you,  I  know 
not  whence  ye  are;  depart  from 
me,  all  ye  workers  of  iniquity. 

§40  There  shall  be  the  weeping 
and  gnashing  of  teeth,  when  ye 
shall  see  Abraham,  and  Isaac, 
and  Jacob,  and  all  the  prophets, 
in  the  kingdom  of  God,  and 
yourselves  cast  forth  without. 
And  they  shall  come  from  the 
east  and  west,  and  from  the 
north  and  south,  and  shall  sit 
down  in  the  kingdom  of  God. 

§41  And  behold,  there  are  last 
which  shall  be  first,  and  there 
are  first  which  shall  be  last. 

§42  In  that  very  hour  there  came 
certain  Pharisees,  saying  to 
\  him.  Get  thee  out,  and  go  hence: 
for  Herod  would  fain  kill  thee. 
And  he  said  unto  them.  Go  and 
say  to  that  fox.  Behold,  I  cast 
out  devils  and  perform  cures  to- 
day and  to-morrow,  and  the 
third  day  I  am  perfected.  How- 
beit  I  must  go  on  my  way  to-day 
and  to-morrow  and  the  day  fol- 
lowing: for  it  cannot  be  that  a 
prophet  perish  out  of  Jerusalem. 
B  O  Jerusalem,  Jerusalem,  which 
killeth  the  prophets,  and  stoneth 
them  that  are  sent  unto  her !  how 
often  would  I  have  gathered  thy 
children  together,  even  as  a  hen 
gatherelh  her  own  brood  under 
her  wings,  and  ye  would  not ! 
Behold,  your  house  is  left  unto 
you  desolate:  and  I  say  unto  you. 
Ye  shall  not  see  me,  until  ye  .shall 
say.  Blessed  is  he  that  cometh 
in  the  name  of  the  Lord. 

§43  And  it  came  to  pass,  when  he 
went  into  the  house  of  one  of  the 
rulers  of  the  Pharisees  on  a  sab- 
.\  bath  to  eat  bread,  that  they  were 
watching  him.  .^nd  behold, 
there  was  before  him  a  certain 
man  which  had  the  dropsy.  .\nd 
lc>us  answering  spake  unto  the 
lawyers  and  Pharisees,  saying, 
Is  it  lawful  to  heal  on  the  sab- 
bath, or  not?  But  they  held 
their  peace.  And  he  took  him, 
and  healed  him,  and  let  him  go. 
And  he  said  unto  them,  Which 
of  you  shall  have  an  ass  or  an  ox 
fallen  into  ,a  well,  and  will  not 
straightway  draw  him  up  on  a 


sabbath  day?  And  they  could 
not  answer  again  unto  these 
things. 

B  And  he  spake  a  parable  unto 
those  which  were  bidden,  when 
he  marked  how  they  chose  out 
the  chief  seats;  saying  unto 
them.  When  thou  art  bidden  of 
any  man  to  a  marriage  feast,  sit 
not  down  in  the  chief  seat;  lest 
haply  a  more  honourable  man 
than  thou  be  bidden  of  him,  and 
he  that  bade  thee  and  him  shall 
come  and  say  to  thee,  Give  this 
man  place;  and  then  thou  shalt 
begin  with  shame  to  take  the 
lowest  place.  But  when  thou 
art  bidden,  go  and  sit  down  in 
the  lowest  place;  that  when  he 
that  hath  bidden  thee  cometh,  he 
may  say  to  thee.  Friend,  go  up 
higher:  then  shalt  thou  have 
glory  in  the  presence  of  all  that 
sit  at  meat  with  thee.  For  every 
one  that  exalteth  himself  shall 
be  humbled;  and  he  that  hum- 
bleth  himself  shall  be  exalted. 

C  And  he  said  to  him  also  that 
had  bidden  him,  When  thou 
makest  a  dinner  or  a  supper,  call 
not  thy  friends,  nor  thy  brethren, 
nor  thy  kinsmen,  nor  rich  neigh- 
bours; lest  haply  they  also  bid 
thee  again,  and  a  recompense  be 
made  thee.  But  when  thou 
makest  a  feast,  bid  the  poor,  the 
maimed,  the  lame,  the  blind:  and 
thou  shalt  be  blessed;  because 
they  have  not  wherewith  to  rec- 
ompense thee:  for  thou  shalt  be 
recompensed  in  the  resurrection 
of  the  just. 

D  .\nd  when  one  of  them  that 
sat  at  meat  with  him  heard  these 
things,  he  said  unto  him,  Blessed 
is  he  that  shall  eat  bread  in  the 
kingdom  of  God. 

E  But  he  said 

unto  him,  A  certain  man  made 
a  great  supper;  and  he  bade 
many:  and  he  sent  forth  his 
servants  at  supper  time  to  say  to 
them  that  were  bidden.  Come; 
for  all  things  are  now  ready.  And 
they  all  with  one  consent  began 
to  make  excuse.  The  first  said 
unto  him,  I  have  bought  a  field, 
and  I  must  needs  go  out  and  see 
it :  I  pray  thee  have  me  excused. 
And  another  said,  I  have  bought 
five  yoke  of  oxen,  and  I  go  to 
prove  them:  I  pray  thee  have 
me  excused.  And  another  said, 
I  have  married  a  wife,  and  there- 
fore I  cannot  come.  .\nd  the 
servant  came,  and  told  his  lord 
these  things.  Then  the  master 
of  the  house  being  angry  said  to 
his  servant.  Go  out  quickly  into 
the  streets  and  lanes  of  the  city, 
and  bring  in  hither  the  poor  and 
maimed  and  blind  and  lame. 
And  the  servant  said.  Lord, 
what  thou  didst  command  is 
done,  and  yet  there  is  room.  -■Vnd 
the  lord  said  unto  the  servant. 
Go  out  into  the  highways  and 
hedges,  and  constrain  them  to 
come  in,  that  my  house  may  be 
filled.  For  I  say  unto  you,  that 
none  of  those  men  which  were 
bidden  shall  taste  of  my  supper. 

§44     Now    there    went    with    him 
A  great  multitudes:  and  he  turned, 

and  said  unto  them, 
B  If  any  man 

cometh  unto  me,  and  hateth  not 
his  own  father,  and  mother,  and 
wife,  and  children,  and  brethren, 
and  sisters,  yea,  and  his  own  life 
also,  he  cannot  be  my  disciple. 
Whosoever  doth  not  bear  his 
own  cross,  and  come  after  me, 
cannot  be  my  disciple. 
C  For 

which  of  you,  desiring  to  build  a 
tower,  doth  not  first  sit  down 
and  count  the  cost,  whether  he 
have  where-,i<ilh  to  complete  it? 


Lest  haply,  when  he  hath  laid  a 
foundation,  and  is  not  able  to 
fmish,  all  that  behold  begin  to 
mock  him.  saying.  This  man 
began  to  build,  ancl  was  not  able 
to  finish.  Or  what  king,  as  he 
goeth  to  encounter  another  king 
in  war,  will  not  sit  down  first  and 
take  counsel  whether  he  is  able 
with  ten  thousand  to  meet  him 
that  cometh  against  him  with 
twenty  thousand?  Or  else, 
while  the  other  is  yet  a  great  way 
off,  he  sendeth  an  ambassage, 
and  asketh  conditions  of  peace. 
So  therefore  whosoever  he  be 
of  you  that  renounceth  not  all 
that  he  hath,  he  cannot  be  my 
disciple. 

§45  Salt  therefore  is  good:  but  if 
even  the  salt  have  lost  its  savour, 
wherewith  shall  it  be  seasoned  ? 
It  is  fit  neither  for  the  land  nor 
for  the  dunghill :  men  cast  it  out. 
He  that  hath  ears  to  hear,  let 
him  hear. 

§46  Now  all  the  publicans  and 
sinners  were  drawing  near  unto 
A  him  for  to  hear  him.  And  both 
the  Pharisees  and  the  scribes 
murmured,  saying.  This  man 
receiveth  sinners,  and  eateth 
with  them. 
B  And  he  spake  unto  them  this 
parable,  saying.  What  man  of 
you,  having  a  hundred  sheep, 
and  having  lost  one  of  them,  doth 
not  leave  the  ninety  and  nine  in 
the  wilderness,  and  go  after  that 
which  is  lost,  until  he  find  it  ? 
.\nd  when  he  hath  found  it,  he 
layelh  it  on  his  shoulders,  rejoi- 
cing. And  when  he  cometh 
home,  he  calleth  together  his 
friends  and  his  neighbours,  say- 
ing unto  them.  Rejoice  with  me, 
for  I  have  found  my  sheep  which 
was  lost.  I  say  unto  you,  that 
even  so  there  shall  be  joy  in 
heaven  over  one  sinner  that 
repenteth,  more  than  over  ninety 
and  nine  righteous  persons, 
which  need  no  repentance. 
C  Or  what  woman  having  ten 
pieces  of  silver,  if  she  lose  one 
piece,  doth  not  light  a  lamp,  and 
sweep  the  house,  and  seek  dili- 
gently until  she  find  it  ?  .\nd 
when  she  hath  found  it,  she 
calleth  together  her  friends  and 
neighbours,  saying.  Rejoice  with 
me,  for  I  have  found  the  piece 
which  I  had  lost.  Even  so.  I 
say  unto  you,  there  is  joy  in  the 
presence  of  the  angels  of  God 
over  one  sinner  that  repenteth. 
D  And  he  said,  A  certain  man 
had  two  sons;  and  the  younger 
of  them  said  to  his  father. 
Father,  give  me  the  portion  of 
thy  substance  that  falleth  to  me. 
,\nd  he  di\'ided  unto  them  his 
living.  And  not  many  days 
after  the  younger  son  gathered 
all  together,  and  took  his  journey 
into  a  far  countrj-;  and  there  he 
wa,sted  his  substance  with  riotous 
living.  And  when  he  had  spent 
all,  there  arose  a  mighty  famine 
in  that  country;  and  he  began  to 
be  in  want.  .\nd  he  went  and 
joined  himself  to  one  of  the 
citizens  of  that  country;  and  he 
sent  him  into  his  fields  to  feed 
swine.  And  he  would  fain  have 
been  filled  with  the  husks  that 
the  swine  did  eat:  and  no  man 
gave  unto  him.  But  when  he 
came  to  himself  he  said.  How 
many  hired  servants  of  my 
father's  have  bread  enough  and 
to  spare,  and  I  perish  here  with 
hunger!  I  will  arise  and  go  to 
my  father,  and  will  say  unto  him, 
Father,  I  have  sinned  against 
heaven,  and  in  thy  sight:  I  am 
no  more  worthy  to  be  called  thy 
son:    make  me  as  one  of  thy 


hired  sers-ants.  And  he  arose, 
and  came  to  his  father.  But 
while  he  was  yet  afar  off,  his 
father  saw  him,  and  was  moved 
with  compassion,  and  ran,  and 
fell  on  his  neck,  and  kissed  him. 
And  the  son  said  unto  him. 
Father,  I  have  sinned  against 
heaven,  and  in  thy  sight:  I  am 
no  more  worthy  to  be  called 
thy  son.  But  the  father  said  to 
his  servants.  Bring  forth  quickly 
the  best  robe,  and  put  it  on  him; 
and  put  a  ring  on  his  hand,  and 
shoes  on  his  feet :  and  bring  the 
fatted  calf,  and  kill  it,  and  let  us 
eat,  and  make  merry:  for  this 
my  son  was  dead,  and  is  alive 
again;  he  was  lost,  and  is  found. 
And  they  began  to  be  merry. 
Now  his  elder  son  was  in  the 
field:  and  as  he  came  and  drew 
nigh  to  the  house,  he  heard 
music  and  dancing.  And  he 
called  to  him  one  of  the  servants, 
and  inquired  what  these  things 
might  be.  And  he  said  unto 
him.  Thy  brother  is  come;  and 
thy  father  hath  killed  the  fatted 
calf,  because  he  hath  received 
him  safe  and  sound.  But  he 
was  angrj'.  and  would  not  go  in: 
and  his  father  came  out,  and 
intreated  him.  But  he  answered 
and  said  to  his  father,  Lo,  these 
many  years  do  I  serve  thee,  and 
I  never  transgressed  a  command- 
ment of  thine:  and  yet  thou 
never  gavest  me  a  kid,  that  I 
might  make  merry  with  my 
friends:  but  when  this  thy  son 
came,  which  hath  devoured  thy 
living  with  hariots,  thou  killedst 
for  him  the  fatted  calf.  And 
he  said  unto  him,  Son,  thou  art 
ever  with  me,  and  all  that  is 
mine  is  thine.  But  it  was  meet 
to  make  merry  and  be  glad:  for 
this  thy  brother  was  dead,  and  is 
alive  again;  and  was  lost,  and  is 
found. 

§47  And  he  said  also  unto  the 
disciples.  There  was  a  certain 
rich  man,  which  had  a  steward; 
and  the  same  was  accused  unto 
him  that  he  was  wasting  his 
goods.  And  he  called  him,  and 
said  unto  him.  What  is  this  chat 
I  hear  of  thee?  tender  the  ac- 
count of  thy  stewardship;  for 
thou  canst  be  no  longer  steward. 
And  the  steward  said  within  him- 
self, What  shall  I  do,  seeing  that 
my  lord  taketh  away  the 
stewardship  from  me?  I  have 
not  strength  to  dig;  to  beg  I  am 
ashamed.  I  am  resolved  what 
to  do,  that,  when  I  am  put  out  of 
the  stewardship,  they  may  re- 
ceive me  into  their  houses.  And 
calling  to  him  each  one  of  his 
lord's  debtors,  he  said  to  the 
first.  How  much  owest  thou  unto 
my  lord?  And  he  said,  A  hun- 
dred mea,sures  of  oil.  And  he 
said  unto  him,  T.ake  thy  bond, 
and  sit  down  quickly  and  write 
fifty.  Then  said  he' to  another. 
And  how  much  owest  thou  ? 
And  he  said,  A  hundred 
measures  of  wheat.  He  saith 
unto  him.  Take  thy  bond,  and 
write  fourscore.  And  his  lord 
commended  the  unrighteous 
steward  because  he  had  done 
wisely:  for  the  sons  of  this 
world  are  for  their  own  genera- 
tion wiser  than  the  sons  of  the 
light.  And  I  say  unto  you. 
Make  to  yourselves  friends  by 
means  of  the  mammon  of  un- 
righteousne.ss;  that,  when  it 
shall  fail,  they  may  receive  you 
into  the  eternal  tabernacles.  He 
that  is  faithful  in  a  very  little  is 
faithful  also  in  much:  and  he 
that  is  unrighteous  in  a  very 
little  is  unrighteous  also  in  much. 
If  therefore  ye  have  not  been 


§3i=LK  12:49,50 
§32=LK  12:51-53 
§33  =  LK  12:54-56 


5,U  =  LK  12:57-59 
§35  =  LK  13:1-9 
§36  =  LK  13:10-17 


§37  =  LK  13:18-21 
§38  =  LK  13:22  • 
§39  =  LK  13:23-27 


§40  =  LK  13:28,  29 
§4i=LK  13:30 
§42  =  LK  13:31-35 


§43=LK  14:1-24 
§44=LK  14:25-33 
§45  =LK  14:34,3s 


DOCUMENT   P 


faithful  in  the  unrighteous 
mammon,  who  will  commit  to 
your  trust  the  true  riches  ?  And 
if  ye  have  not  been  faithful  in 
that  which  is  another's,  who  will 
give  you  that  which  is  your 
own? 

§48  No  servant  can  serve  two 
masters:  for  either  he  will  hate 
the  one,  and  love  the  other;  or 
else  he  will  hold  to  one,  and 
despise  the  other.  Ye  cannot 
serve  God  and  mammon. 

§49  And  the  Pharisees,  who  were 
lovers  of  money,  heard  all  these 
things;  and  they  scoffed  at  him. 
And  he  said  unto  them,  Ye  are 
they  that  justify  yourselves  in 
the  sight  of  men;  but  God 
knoweth  your  hearts:  for  that 
which  is  exalted  among  men  is 
an  abomination  in  the  sight  of 
God. 

§50  The  law  and  the  prophets  itvre 
until  John:  from  that  time  the 
gospel  of  the  kingdom  of  God  is 
preached,  and  every  man  enter- 
eth  violently  into  it. 

§61  But  it  is  easier  for  heaven  and 
earth  to  pass  away,  than  for  one 
tittle  of  the  law  to  fall. 

§52  Every  one  that  putteth  away 
his  wife,  and  marrieth  another, 
committeth  adultery:  and  he 
that  marrieth  one  that  is  put 
away  from  a  husband  com- 
mitteth adultery. 

§63  Now  there  was  a  certain  rich 
man,  and  he  was  clothed  in 
purple  and  fine  linen,  faring 
sumptuously  every  day:  and  a 
certain  beggar  named  Lazarus 
was  laid  at  his  gate,  full  of  sores, 
and  desiring  to  be  fed  with  the 
crumbs  that  fell  from  the  rich 
man's  table;  yea,  even  the  dogs 
came  and  licked  his  sores.  And 
it  came  to  pass,  that  the  beggar 
died,  and  that  he  was  carried 
away  by  the  angels  into  Abra- 
ham's bosom:  and  the  rich  man 
also  died,  and  was  buried.  And 
in  Hades  he  lifted  up  his  eyes, 
being  in  torments,  and  seeth 
Abraham  afar  off,  and  Lazarus 
in  his  bosom.  And  he  cried  and 
said.  Father  Abraham,  have 
mercy  on  me,  and  send  Lazarus, 
that  he  may  dip  the  tip  of  his 
finger  in  water,  and  cool  my 
tongue;  for  I  am  in  anguish  in 
this  flame.  But  Abraham  said. 
Son,  remember  that  thou  in  thy 
lifetime  receivedst  thy  good 
things,  and  Lazarus  in  like  man- 
ner evil  things:  but  now  here  he 
is  comforted,  and  thou  art  in 
anguish.  And  beside  all  this, 
between  us  and  you  there  is  a 
great  gulf  fixed,  that  they  which 
would  pass  from  hence  to  you 
may  not  be  able,  and  that  none 
may  cross  over  from  thence  to 
us.  And  he  said,  I  pray  thee 
therefore,  father,  (Tiat  thou 
wouldest  send  him  to  my  father's 
house;  for  I  have  five  brethren; 
that  he  may  testify  unto  them, 
lest  they  also  come  into  this 
place  of  torment.  But  Abraham 
saith.  They  have  Moses  and  the 
prophets;  let  them  hear  them. 
And  he  said.  Nay,  father  Abra- 
ham :  but  if  one  go  to  them  from 
the  dead,  they  will  repent.  And 
he  said  unto  him,  If  they  hear 
not  Moses  and  the  prophets, 
neither  will  they  be  persuaded, 
if  one  rise  from  the  dead. 

§64    And  he  said  unto  his  disciples, 

It  is  impossible  but  that  occa- 

A  sions  of  stumbling  should  come: 

but    woe    unto    him,    through 


whom  they  come!  It  were  well 
for  him  if  a  millstone  were 
hanged  about  his  neck,  and  he 
were  thrown  into  the  sea,  rather 
than  that  he  should  cause  one 
of  these  little  ones  to  stumble. 
B  Take  heed  to  yourselves:  if 
thy  brother  sin,  rebuke  him; 
and  if  he  repent,  forgive  him. 
And  if  he  sin  agamst  thee  seven 
times  in  the  day,  and  seven 
times  turn  again  to  thee,  saying, 
I  repent;  thou  shall  forgive  him. 

§55  And  the  apostles  said  unto  the 
Lord,  Increase  our  faith.  And 
the  Lord  said.  If  ye  have  faith 
as  a  grain  of  mustard  seed,  ye 
would  say  unto  this  sycamine 
tree,  Be  thou  rooted  up,  and  be 
thou  planted  in  the  sea;  and  it 
would  have  obeyed  you. 

§56  But  who  is  there  of  you,  hav- 
ing a  ser\'ant  plowing  or  keeping 
sheep,  that  will  say  unto  him, 
when  he  is  come  in  from  the 
field.  Come  straightw.ay  and  sit 
down  to  meat;  and  will  not 
rather  say  unto  him.  Make  ready 
wherewith  I  may  sup,  and  gird 
thyself,  and  serve  me,  till  I  have 
eaten  and  drunken;  and  after- 
ward thou  shalt  eat  and  drink  ? 
Doth  he  thank  the  servant  be- 
cause he  did  the  things  that  were 
commanded  ?  Even  so  ye  also, 
when  ye  shall  have  done  all  the 
things  that  are  commanded  you, 
say,  We  are  unprofitable  serv- 
ants; we  have  done  that  which 
it  was  our  duty  to  do. 

§57  And  it  came  to  pass,  as  they 
were  on  the  way  to  Jerusalem, 
that  he  was  passing  through  the 
midst  of  Samaria  and  Galilee. 

§58  And  as  he  entered  into  a 
certain  village,  there  met  him 
ten  men  that  were  lepers,  which 
stood  afar  off:  and  they  lifted 
up  their  voices,  saying,  Jesus, 
AI  aster,  have  mercy  on  us.  And 
when  he  saw  them,  he  said  unto 
them.  Go  and  shew  yourselves 
unto  the  priests.  And  it  came 
to  pass,  as  they  went,  they  were 
cleansed.  And  one  of  them, 
when  he  saw  that  he  was  healed, 
turned  back,  with  a  loud  voice 
glorifying  God;  and  he  fell  upon 
his  face  at  his  feet,  giving  him 
thanks:  and  he  was  a  Samaritan. 
And  Jesus  answering  said.  Were 
not  the  ten  cleansed  ?  but  where 
are  the  nine?  Were  there  none 
found  that  returned  to  give  glory 
to  God,  save  this  stranger  ?  And 
he  said  unto  him,  Arise,  and  go 
thy  way:  thy  faith  hath  made 
thee  whole. 

§59  And  being  asked  by  the  Phari- 
sees, when  the  kingdom  of  God 
Cometh,  he  answered  them  and 
said.  The  kingdom  of  God 
Cometh  not  with  observation: 
neither  shall  they  say,  Lo,  here ' 
or.  There!  for  lo,  the  kingdom 
of  God  is  within  you. 

§60  And  he  said  unto  the  disciples. 
The  days  will  come,  when  ye 
shall  desire  to  see  one  of  the  days 
of  the  Son  of  man,  and  ye  shall 
not  see  it.  And  they  shall  say  to 
you,  Lo,  there!  Lo,  here!  go 
not  away,  nor  follow  after  them: 
for  as  the  lightning,  when  it 
lighteneth  out  of  the  one  p:irt 
under  the  heaven,  shineth  unto 
the  other  part  under  heaven;  so 
shall  the  Son  of  man  be  in  his 
day.  But  first  must  he  suffer 
many  things  and  be  rejected  of 
this  generation.  And  as  it  came 
to  pass  in  the  days  of  Noah,  even 


so  shall  it  be  also  in  the  days  of 
the  Son  of  Man.  Thay  ate.  they 
drank,  they  married,  they  were 
given  in  marriage,  until  the  day 
that  Noah  entered  into  the  ark, 
and  the  flood  came,  and  de- 
stroyed them  all.  Likewise 
even  as  it  came  to  pass  in  the 
days  of  Lot;  they  ate,  they 
drank,  they  bought,  they  sold, 
they  planted,  they  builded;  but 
in  the  day  that  Lot  went  out 
from  Sodom  it  rained  fire  and 
brimstone  from  heaven,  and 
destroyed  them  all:  after  the 
same  manner  shall  it  be  in  the 
day  that  the  Son  of  man  is  re- 
vealed. In  that  day,  he  which 
shall  be  on  the  housetop,  and 
his  goods  in  the  house,  let  him 
not  go  down  to  take  them  away : 
and  let  him  that  is  in  the  field 
likewise  not  return  back.  Re- 
member Lot's  wife.  Whosoever 
shall  seek  to  gain  his  life  shall 
lose  it :  but  whosoever  shall  lose 
hJs  life  shall  preserve  it.  I  say 
unto  you.  In  that  night  there 
shall  be  two  men  on  one  bed; 
the  one  shall  be  taken,  and  the 
other  shall  be  left.  There  shall 
be  two  women  grinding  to- 
gether; the  one  shall  be  taken, 
and  the  other  shall  be  left.  And 
they  answering  say  unto  him. 
Where,  Lord  ?  And  he  said  unto 
them.  Where  the  body  is,  thither 
will  the  eagles  also  be  gathered 
together. 

§61  And  he  spake  a  parable  unto 
them  to  the  end  that  they  ought 
always  to  pray,  and  not  to  faint; 
saying.  There  was  in  a  city  a 
judge,  which  feared  not  God, 
and  regarded  not  man:  and 
there  was  a  widow  in  that  city; 
and  she  came  oft  unto  him,  say- 
ing. Avenge  me  of  mine  adver- 
sary. And  he  would  not  for  a 
while:  but  afterward  he  said 
within  himself,  Though  I  fear 
not  God,  nor  regard  man;  yet 
because  this  widow  troubleth 
me,  I  will  avenge  her,  lest  she 
wear  me  out  by  her  continual 
coming.  And  the  Lord  said. 
Hear  what  the  unrighteous 
judge  saith.  And  shall  not  God 
avenge  his  elect,  which  cry  to 
him  day  and  night,  and  he  is 
longsuffering  over  them  ?  I 
say  unto  you,  that  he  will 
avenge  them  speedily.  How- 
bcit  when  the  Son  of  man 
Cometh,  shall  he  find  faith  on 
the  earth  ? 

§62  And  he  spake  also  this  par- 
able unto  certain  which  trusted 
in  themselves  that  they  were 
righteous,  and  set  all  others  at 
nought:  Two  men  went  up  into 
the  temple  to  pray;  the  one  a 
Pharisee,  and  the  other  a  publi- 
can. The  Pharisee  stood  and 
prayed  thus  with  himself,  God, 
1  thank  thee,  that  I  am  not  as 
the  rest  of  men,  extortioners, 
unjust,  adulterers,  or  even  as 
this  publican.  I  fast  twice  in 
the  week;  I  give  tithes  of  all  that 
I  get.  But  the  publican,  stand- 
ing afar  off,  would  not  lift  up  so 
much  as  his  eyes  unto  heaven, 
but  smote  his  breast,  saying, 
God,  be  merciful  to  me  a  sinner. 
I  say  unto  you.  This  man  went 
down  to  his  house  justified 
rather  than  the  other:  for  every 
one  that  exaKeth  himself  shall 
be  humbled;  but  he  that  hum- 
bleth  himself  shall  be  exalted. 

S63  And  he  entered  and  was  pass- 
ing through  Jericho.  .\nd  be- 
hold, a  man  called  by  name 
Zacchaeus;  and  he  was  a  chief 
publican,  and  he  was  rich.  And 
he  sought  to  see  Jesus  who  he 


was;  and  could  not  for  the 
crowd,  because  he  was  little  of 
stature.  And  he  ran  on  before, 
and  climbed  up  into  a  sycomore 
tree  to  see  him:  for  he  was  to 
p:iss  that  way.  And  when 
lesus  came  to  the  place,  he 
looked  up,  and  said  unto  him, 
Zacchaeus,  make  ha;ne,  and 
come  down;  for  to-day  I  must 
abide  at  thy  house.  And  he 
made  haste,  and  came  down, 
and  received  him  joyfully.  And 
when  they  saw  it,  they  all  mur- 
mured, saying.  He  is  gone  in  to 
lodge  with  a  man  that  is  a  sinner. 
And  Zaccha;us  stood,  and  said 
unto  the  Lord,  Behold,  Lord,  the 
half  of  my  goods  I  give  to  the 
poor;  and  if  I  have  wrongfully 
exacted  aught  of  any  man,  I 
restore  fourfold.  And  Jesus 
said  unto  him.  To-day  is  salva- 
tion come  to  this  house,  foras- 
much as  he  also  is  a  son  of  Abra- 
ham. For  the  Son  of  man  came 
to  seek  and  to  save  that  which 
was  lost. 

§64  And  as  they  heard  these 
things,  he  added  and  spake  a 

A  parable,  because  he  was  nigh 
to  Jerusalem,  and  because  they 
-supposed  that  the  kingdom  of 
God  was  immediately  to  appear. 

B  He  said  therefore,  A  certain 
nobleman  went  into  a  far  coun- 
try, to  receive  for  himself  a 
kingdom,  and  to  return.  And 
he  called  ten  servants  of  his,  and 
gave  them  ten  pounds,  and  said 
unto  them.  Trade  ye  herewith 
till  I  come.  But  his  citizens 
hated  him,  and  sent  an  ambas- 
sage  after  hiin,  saying,  We  will 
not  that  this  man  reign  over  us. 
And  it  came  to  pass,  when  he 
was  come  back  again,  ha\-ing  re- 
ceived the  kingdom,  that  he 
commanded  these  servants,  unto 
whom  he  had  given  the  money, 
to  be  called  to  him,  that  he 
might  know  what  they  had 
gained  by  trading.  And  the 
first  came  before  him,  saying. 
Lord,  thy  pound  hath  made  ten 
pounds  more.  And  he  said  unto 
him.  Well  done,  thou  good 
servant:  because  thou  wast 
found  faithful  in  a  very  little, 
have  thou  authority  over  ten 
cities.  And  the  second  came, 
saying.  Thy  pound.  I.x3rd,  hath 
made  five  pounds.  .\nd  he 
said  unto  him  also.  Be  thou  also 
over  five  cities.  And  another 
came,  saying.  Lord,  behold,  here 
is  thy  pound,  which  I  kept  laid 
up  in  a  napkin:  for  I  feared 
thee,  because  thou  art  an  austere 
man:  thou  takest  up  that  thou 
layedst  not  down,  and  reapest 
that  thou  didst  not  sow.  He 
saith  unto  him.  Out  of  thine  own 
mouth  will  I  judge  thee,  thou 
wicked  servant.  Thou  knewest 
that  I  am  an  austere  man,  t.aking 
up  that  I  laid  not  down,  and  reap- 
ing that  I  did  not  sow;  then 
wherefore  gavcst  thou  not  my 
money  into  the  bank,  and  I  at  my 
coming  should  have  required  it 
with  interest?  And  he  said 
unto  them  that  stood  by.  Take 
away  from  him  the  pound,  and 
give  it  unto  him  that  hath  the 
ten  pounds.  And  they  said 
unto  him,  Lord,  he  hath  ten 
pounds.  I  say  unto  you,  that 
unto  every  one  that  hath  shall 
be  given;  but  from  him  that 
hath  not.  even  that  which  he 
hath  shall  be  taken  away  from 
him.  Howbeit  these  mine  ene- 
mies, which  would  not  that  I 
should  reign  over  them,  bring 
hither,  and  slay  them  before  me. 

C  And  when  he  had  thus'spoken, 
he  went  on  before,  going  up  to 
Jerusalem. 


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§48  =  LK  16:13  §si=LKj6:i7  §54  =  LK  17:1-4 


§5.S=LK  17:5.6 
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§S7=LK.  17:11 


§S8  =  LK  17:12-19 
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i    1076    t '^ 

iO 


OCT  2    1977     2 


RHC.  C\R.::?  2  ■    7? 


SENT  ON  ILL 


AUG  0  2  19D5 


U.  C.  BERKELEY 


LD21— A-40m-8,'75 
(S7737L) 


General  Library 

University  of  California 

Berkeley 


Berkeley 


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G817 


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